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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
age Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 22, 26, 38, 47, 48, 49, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 74, 77, 83, 141, 142, 143, 144, 145, 147, 148, 151, 152, 153, 154, 155, 156, 175, 224, 229, 251, 253
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 168, 181, 185, 230, 292, 330, 335, 339
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 130
Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 264, 265
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 79, 104, 106, 107, 108, 118, 124, 125, 189, 193, 267
Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 61, 63, 69, 70, 72, 77, 78, 79, 118, 159, 296, 297, 324
Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 12, 16, 24, 41, 55, 56, 60, 70, 107, 108, 110, 111, 112, 113, 117, 119, 135, 140
age, accusation, about old Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 280, 497, 503
age, achaemenid Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 156, 167, 168
age, acropolis, in the augustan Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 22, 23, 24, 25, 26, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48
age, adulthood, adult Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 205, 206, 226, 276
age, aegimius, heroic Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 303
age, aetas Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 195, 200, 209, 267
age, affecting, sennaar Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 360, 363
age, age, achaemenid, pre-, achaemenid Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 165, 166
age, and beauty Brule (2003), Women of Ancient Greece, 60, 134, 135
age, and fastidium, old Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 192
age, and religious participation Brule (2003), Women of Ancient Greece, 84
age, and youth Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 126, 127, 344, 345, 403, 404, 405, 406
age, and youth as types of soul Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 344
age, and youth, the senses and Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 360, 363
age, anthropomorphism Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 171, 172, 232, 238, 356, 357
age, apostolic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109
age, archaic Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, 265, 283
age, architecture, hellenistic Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 181
age, architecture, temples, structure only, hellenistic Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 197, 199, 209, 264, 265
age, aristophanes, old Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 52
age, aristotle, on old Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 281, 282, 284, 487, 499, 563
age, art/artists, persian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 164, 170
age, artemis on delos, mycenae, mycenaeans, bronze Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 119, 120
age, as setting for animal fables, golden Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 40, 373, 374
age, assyrian Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 161, 165
age, assyrian, neo-, assyrian Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 125, 169, 170
age, assyrian-babylonian Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 161, 165
age, at aigina, mycenae, mycenaeans, bronze Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 205
age, at asine, mycenae, mycenaeans, bronze Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 132
age, at childbirth Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 176
age, at death, demography Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 637
age, at death, in inscriptions Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 166
age, at death, precise Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 101, 104, 178, 179
age, at dodona, mycenae, mycenaeans, bronze Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 345
age, at first, marriage Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 50, 94, 114, 163
age, at first, marriage, marriage, civilian Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 165, 166
age, at first, marriage, women Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 35, 99
age, at manumission Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 617
age, at marriage Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 569, 570
Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 16, 17, 18
age, at marriage, Brule (2003), Women of Ancient Greece, 63, 84, 87, 128, 129, 130, 131, 132, 133, 134, 135, 138, 139, 140
age, at marriage, demography Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 568
age, at marriage, early Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 35, 99
age, at marriage, women Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 569, 570
age, at “marriage”, soldiers’ unions Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 165, 166, 167, 178, 179, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 227
age, augustan and post-augustan Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 289
age, babylonian Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 161, 165
age, barbarians, in the augustan Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 13, 22, 23, 24, 25, 26, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48
age, betrothal, minimum Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 92
age, bronze Bernabe et al. (2013), Redefining Dionysos, 33, 147
Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, 152, 211, 276, 303
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 52
Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 93
age, bronze, age, burial practices, neolithic/chalcolithic Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 61
age, catalogue of women, heroic Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 70, 150, 151, 152, 155, 175, 206, 209, 212, 214, 283, 291, 292, 293, 295, 299, 303
age, categorization of women by Brule (2003), Women of Ancient Greece, 43, 55, 56
age, childhood, child Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 17, 52, 55, 82, 101, 135, 138, 189, 195, 199, 204, 205, 206, 226, 241, 242, 244, 245, 246, 247, 248, 268
age, cicero, in the silver Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 96
age, claim of crispina, betrothal to, golden Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 98
age, collapse, late bronze Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 135
age, conversion Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
age, curses and formulas protecting against desecration of tombs, burial practices, neolithic/chalcolithic Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 459
age, dark Bernabe et al. (2013), Redefining Dionysos, 101
Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 103
age, demarch Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 526
age, descriptions of old Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 63, 73, 116, 117
age, early bronze, burial practices Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 61
age, early, iron Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 303
age, empedocles, on golden Wolfsdorf (2020), Early Greek Ethics, 71, 72
age, ephebi Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 209
age, euergetai, of the hellenistic Augoustakis (2014), Flavian Poetry and its Greek Past, 227
Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 227
age, every, with initiated throngs Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 190
age, festivals, festival, coming of MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 91, 92, 93
age, for health, aristotle, sex after childbearing Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 276, 277
age, for procreation, aristotle, on Brule (2003), Women of Ancient Greece, 128, 129, 138, 139
age, fourteen, posidonius, stoic, reason takes control at Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 96
age, frailties of adultery Neusner (2003), The Perfect Torah. 93
age, frailty, old Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 13, 155
age, funerary inscriptions/epitaphs Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 637
age, future Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 91, 165
age, gap between spouses, marriage Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 94, 95, 102, 113, 127
age, gap, age, of marriage, spousal Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 91, 134
age, gap, widowhood, either sex, and marital Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 134, 322
age, giants, gigantomachy, in the augustan Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 37
age, golden Augoustakis (2014), Flavian Poetry and its Greek Past, 47, 120, 121, 122, 123, 156, 160, 165, 260, 314
Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 300, 498, 500, 502
Bernabe et al. (2013), Redefining Dionysos, 379, 465, 543
Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 76, 218, 226, 231, 232, 235, 239, 325
Crabb (2020), Luke/Acts and the End of History, 30, 72, 73, 78, 79, 80, 82, 83, 84, 105, 106, 110, 114, 239, 240, 277, 278, 279, 280, 281
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 234, 236, 243
Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 200, 201, 207, 212, 217, 224, 225
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 13, 337, 379
Gee (2013), Aratus and the Astronomical Tradition, 25, 46, 52, 58, 143, 176, 177, 179
Gorain (2019), Language in the Confessions of Augustine, 43, 106
Isaac (2004), The invention of racism in classical antiquity, 136, 314
Keith and Myers (2023), Vergil and Elegy. 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 78, 79, 80, 178, 179, 180, 181, 182, 183, 187, 190, 222, 261
Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 22
Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 14, 255, 256
O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 342, 343, 344, 345, 346
Pinheiro et al. (2015), Philosophy and the Ancient Novel, 21, 53
Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 59, 143, 283
Putnam et al. (2023), The Poetic World of Statius' Silvae, 243
Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 12, 13, 58, 102, 143
Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 123, 124, 234
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 17, 315
Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 27, 29, 39, 137, 152
Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 47, 120, 121, 122, 123, 156, 160, 165, 260, 314
Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 51, 57
Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 84, 90, 203, 211
Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 151, 152, 154, 155, 156, 157, 158, 159, 160, 173, 174, 175, 176, 177, 178, 179, 180, 302, 350
Xinyue (2022), Politics and Divinization in Augustan Poetry, 52, 53, 54, 181, 182, 191, 192, 193
Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 114
age, greco-roman political theory, golden Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 42, 50, 51, 127
age, groupings, aristotle, on Huffman (2019), A History of Pythagoreanism, 177
age, groupings, plato, on Huffman (2019), A History of Pythagoreanism, 177
age, hellenistic Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 27, 29, 32, 143, 153, 163, 176, 178, 203
age, hellenistic, of antediluvian Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 14, 54, 78, 89, 92, 164, 220, 224, 263
age, hellenistic-roman Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 199
age, heroic Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 137, 150, 151, 155, 276, 283
Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 338
age, hesiod and hesiodic corpus, heroic Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 137, 155, 166, 167, 175, 177, 254, 326
age, in bible, golden Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 49, 50
age, in golden bible, in greco-roman sources Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 62, 63, 71
age, infancy, infant Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 241, 242, 244, 245, 246, 247, 248, 276
age, iron Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 122, 131, 134, 156
Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 152, 176
Hachlili (2005), Practices And Rites In The Second Temple Period, 523
Keith and Myers (2023), Vergil and Elegy. 64, 66, 68, 72, 73, 76, 78, 79, 80
Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 101
Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 122, 131, 134, 156
Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 145
Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 81, 82, 172, 203
Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 154, 156, 157
age, isaac Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 103, 107, 108, 113, 125
age, isomachus and wife, wife's Brule (2003), Women of Ancient Greece, 128, 131, 132
age, jerusalem, iron Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 96
age, juvenal, old Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 488
age, land ownership, royal land, hellenistic Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 175, 200, 202, 203, 256
age, late antique little ice, lalia Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 299
age, late bronze, international system of relations among states Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 74
age, late bronze, trade Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 74
age, law, hellenistic Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 193, 202, 244, 245, 256, 257, 258, 514
age, limits for, judicial authority, misuse of service Schiffman (1983), Testimony and the Penal Code, 30, 31, 32, 33, 34, 35, 36, 37, 40, 56, 59
age, limits for, levitical cities, service Schiffman (1983), Testimony and the Penal Code, 30, 31, 32, 34, 35, 40, 59
age, limits for, military conscription Schiffman (1983), Testimony and the Penal Code, 30, 31, 32, 33, 34, 35, 40, 56
age, limits for, officers, military, officials Schiffman (1983), Testimony and the Penal Code, 30, 34, 35
age, lydian, burial practices, neolithic/chalcolithic Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 112
age, lyres/lyrody/citharas/citharists, roman Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 199, 200, 201
age, masculinity Hubbard (2014), A Companion to Greek and Roman Sexualities, 482
age, maximianus, elegiac lover in old Fielding (2017), Transformations of Ovid in Late Antiquity. 144, 145, 151, 152, 153, 154, 155, 173, 174
age, melampodia, heroic Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 177, 276
age, menopause Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 204, 205, 206
age, messiah, messianic Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 91, 134
age, messianic Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 143
Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 200
Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 59, 60
Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45, 193
age, middle Bernabe et al. (2013), Redefining Dionysos, 543
age, miletus/milesians, bronze Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 90
age, neolithic/chalcolithic, ca. Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 2, 5, 6, 9, 11, 12, 13, 14, 35, 61, 67, 71, 72, 74, 75, 76, 78, 79, 82, 90, 92, 106, 109, 110, 111, 112, 113, 114, 115, 116, 118, 119, 120, 122, 123, 125, 126, 130, 133, 134, 135, 137, 138, 139, 141, 143, 145, 147, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 160, 161, 162, 164, 168, 170, 171, 173, 174, 175, 177, 178, 181, 184, 188, 189, 190, 191, 193, 197, 199, 200, 201, 202, 203, 204, 205, 206, 207, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 231, 232, 233, 236, 237, 238, 240, 242, 243, 244, 245, 247, 249, 251, 252, 255, 256, 257, 258, 260, 262, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 277, 279, 280, 281, 282, 284, 285, 286, 287, 289, 290, 292, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 307, 308, 313, 314, 315, 316, 317, 319, 320, 322, 324, 325, 326, 328, 329, 330, 331, 332, 333, 334, 336, 338, 339, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 378, 379, 380, 381, 382, 384, 385, 388, 389, 392, 393, 396, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 425, 426, 427, 429, 430, 431, 432, 433, 435, 436, 437, 438, 442, 449, 450, 452, 453, 457, 459, 460, 461, 462, 463, 464, 465, 466, 467, 468, 469, 471, 472, 473, 474, 475, 476, 477, 478, 479, 481, 482, 483, 484, 485, 486, 487, 489, 490, 491, 492, 493, 494, 495, 497, 500, 501, 502, 503, 505, 506, 507, 508, 509, 510, 511, 512, 513, 514, 516, 517, 518, 519, 520, 521, 522, 523, 524, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549, 552, 629, 639, 642, 645, 646, 648, 649, 651, 652, 654, 655, 656, 657, 658, 660, 661, 662, 663, 664, 665, 666, 669, 670, 671, 672, 673, 674, 675, 676, 677, 678, 679, 681, 683, 684, 685, 686, 687, 688, 689
age, new O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 331, 333, 338, 342, 343, 344, 345, 346
Osborne (2010), Clement of Alexandria, 34, 182
age, of amphipoloi Brule (2003), Women of Ancient Greece, 57
age, of arktoi Parker (2005), Polytheism and Society at Athens, 234
age, of augustus, rome/romans Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 313, 314, 315, 316, 317, 319, 320, 322, 324, 325, 326
age, of blessing, eschatology/eschatological Stuckenbruck (2007), 1 Enoch 91-108, 77, 94, 95, 173, 190, 216, 294, 302, 322, 361, 410, 430, 460, 703, 743
age, of blindness Stuckenbruck (2007), 1 Enoch 91-108, 55, 58, 112, 113, 114, 116, 117, 123, 138
age, of christian maturity Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 143, 144, 145, 146, 152, 159
age, of diadochi, cilicia/cilicians Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 184, 188, 189, 190, 191
age, of diadochi, strategos, royal or state district commander Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 184, 189, 190, 191
age, of epigoni Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 199, 200, 201, 202, 203, 204, 205, 206, 207, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 231, 232, 233, 236, 237, 238, 240, 242, 243, 244, 245, 247, 249
age, of heroes Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 126, 127
age, of horaa, adjudication Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 68, 71
age, of isaac Feldman (2006), Judaism and Hellenism Reconsidered, 270, 271
age, of mantis, marriage Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 66, 67, 107, 118, 155, 156, 157, 158, 213, 227, 369, 598, 822
age, of manuscripts found in breccia Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 248, 250
age, of manuscripts of villa of the papyri, herculaneum Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 250
age, of men, reproductive Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 15
age, of patient van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 52, 81, 98, 152, 213, 224, 228, 230
age, of patriarchs, septuagint, lengthening Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 18
age, of peace Stuckenbruck (2007), 1 Enoch 91-108, 134
age, of persians, architecture, temples, structure only Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 164, 168
age, of persians, cilicia/cilicians Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 155, 158
age, of puberty Brule (2003), Women of Ancient Greece, 87, 88, 131
age, of pythia Johnston (2008), Ancient Greek Divination, 40, 41, 42
age, of rationality Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 59
age, of reproduction Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 15, 35, 205, 206
age, of sacrificial victims Hitch (2017), Animal sacrifice in the ancient Greek world, 132
age, of setting to work Brule (2003), Women of Ancient Greece, 158, 159, 178, 180
age, of the antonine and severan dynasties, armenia/armenians, wars in the Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 350
age, of the persians in asia minor, persia/persians Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 153, 154
age, of tyranny, herakleia pontike Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 156
age, of victim, sacrificial Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 129, 140
age, of wickedness Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 96, 124
age, of witnesses Schiffman (1983), Testimony and the Penal Code, 55, 58, 59, 65, 66, 69
age, of women, reproductive Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 35, 132
age, old Brule (2003), Women of Ancient Greece, 87, 88, 89
Corley (2002), Ben Sira's Teaching on Friendship, 88, 89, 95, 96, 97, 114, 132, 136, 209
Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 24, 77, 84, 100, 101, 176
Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 230, 231
Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 3, 13, 80, 81, 83, 84, 87, 90, 110, 111, 112, 113, 114, 115, 116, 117, 118, 121, 125, 126, 127, 128, 130, 131, 132, 133, 135, 136, 137, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 175, 176, 178, 179, 180, 181, 182, 183, 186, 188, 189, 192, 194, 197, 198
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 256, 268, 366, 369, 378, 524, 525, 752, 821, 891, 895, 897, 911, 924, 927, 931, 935, 936, 971, 989, 998, 1000, 1014, 1026, 1031, 1076, 1081, 1127, 1148, 1175, 1197, 1217
Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 524, 737
Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 67, 94, 104, 105, 106, 107, 147, 148, 182, 218
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 262, 278, 279, 280, 281, 282, 283, 284, 285, 288, 479, 486, 487, 488, 489, 490, 491, 492, 493, 494, 495, 496, 497, 498, 499, 500, 501, 502, 503, 504, 508, 512, 517, 518, 563, 564
Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 184
Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 60
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 79, 176, 180, 186, 188, 193, 194, 198, 199, 200, 201, 202, 204, 205, 206, 207, 229
Schiffman (1983), Testimony and the Penal Code, 46
Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 97, 98
Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 12, 52, 59, 61, 63, 64, 69, 70, 78, 79, 81, 194, 196
Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 36, 52, 53, 55, 56, 100, 130, 131, 160, 178
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 224
age, old old man, adad-šumu-uṣur Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 177
age, old old man, aḥiqar Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 145, 149, 177
age, old old man, laertes Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 25
age, old person, age, old Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 228, 229, 230, 265, 266, 275
age, on rhodes, mycenae, mycenaeans, bronze Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 231, 241
age, paleolithic/mesolithic, ca. Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 2
age, parthia, parthians, in the augustan Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 38, 40, 42, 43, 96
age, patriarchal Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 91
age, people, old Jouanna (2012), Greek Medicine from Hippocrates to Galen, 28, 127, 168, 185, 204
age, pessimismistic, toward old Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 281
age, pessimismistic, view of old Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 279
age, plato, sex without procreation after childbearing Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 277
age, pleasure, in old Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 279, 280
age, polis, hellenistic Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 193, 197, 199, 200, 201, 202, 203, 244, 245, 247, 249, 255, 269
age, pottery, bronze Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 61
age, pre-messianic Schiffman (1983), Testimony and the Penal Code, 6, 7
age, present/eschatological Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 88, 96, 97, 112, 142, 171, 174, 175, 189, 193, 196, 197, 200, 201, 217, 224
age, private sphere/privacy, in digital Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 163
age, ptolemaic Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 165, 175
age, recorded, commemoration, funerary, precise Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 101, 104, 178, 179
age, requirement, adoption Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 116, 118
age, rituals Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 27
age, roman Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 121, 171, 173, 176
age, roman era, imperial Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 177, 178, 179, 180
age, roman, hellenistic-roman Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 199
age, saeculum Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 113, 133, 182, 183, 184, 296, 303
age, saturn, in diocletians Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 188
age, seleucid Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 157
age, settlements, rhodes, bronze Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 231, 241
age, shield of heracles heroic, scutum Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 221
age, silver Augoustakis (2014), Flavian Poetry and its Greek Past, 156, 165, 280
Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 156, 165, 280
age, site, qumran, as iron Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 342
age, statuary/sculpture, neolithic/chalcolithic Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 125
age, stone Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 13
age, support in old Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 88, 113, 114, 116, 132, 136, 137, 146, 155, 159, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 175, 176, 178, 179, 180, 181, 182, 183, 186, 188, 189, 192, 194, 197, 198
age, support of parents, old Brule (2003), Women of Ancient Greece, 153, 158, 159
age, theogony, heroic Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 18, 101, 222, 225, 230, 236, 254
age, threshold Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 75
age, to begin education Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 85, 86, 87, 88, 113, 119, 120, 122, 156
age, tomb, early and middle bronze Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 61
age, tombs, tomb, late bronze Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 338, 339
age, vaga, béja, and the diocletianic Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 188
age, virginity, and Kanarek (2014), Biblical narrative and formation rabbinic law, 95, 96, 97, 98, 99
age, wife's fear of old Brule (2003), Women of Ancient Greece, 168, 169, 170
age, wife, fear of old Brule (2003), Women of Ancient Greece, 168, 169, 170
age, woman’s Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 154, 201, 281, 303, 317, 433
age, women in old Brule (2003), Women of Ancient Greece, 15, 19, 51, 98, 99, 101
age, works and days, heroic Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 137, 150, 155, 175, 236, 237, 239, 252, 254
age, works, hellenistic-roman Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 207
age, world, hellenistic-roman Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55, 93
age, youth Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 6, 73, 205, 212, 228, 229, 262
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 5, 12, 30, 67, 69, 70, 79, 160, 183, 193, 194, 198, 200, 201, 202, 204, 205, 206, 207, 208, 209, 210, 211, 212
age, youth, old King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 126, 141
age/era, eschatological Stuckenbruck (2007), 1 Enoch 91-108, 77, 94, 95, 152, 302, 322, 335, 431, 571, 608, 696
age/era, final/last, age, Stuckenbruck (2007), 1 Enoch 91-108, 54
age/era, messianic Stuckenbruck (2007), 1 Enoch 91-108, 139
age/era, of blessing Stuckenbruck (2007), 1 Enoch 91-108, 77, 94, 134, 152, 322
age/era, of fertility Stuckenbruck (2007), 1 Enoch 91-108, 77, 94, 135
age/era, of peace Stuckenbruck (2007), 1 Enoch 91-108, 134
age/era, of righteousness Stuckenbruck (2007), 1 Enoch 91-108, 134, 152
age/era, of wickedness Stuckenbruck (2007), 1 Enoch 91-108, 134
age/era, present Stuckenbruck (2007), 1 Enoch 91-108, 72, 123, 134, 164, 255, 260, 287, 302, 307, 314, 335, 431, 450, 462, 500, 558, 571, 572, 733
age/era, third Stuckenbruck (2007), 1 Enoch 91-108, 432
age/era/period, hellenistic Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23, 56, 67
age/history, antonine Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 20, 45, 92, 205, 206, 320
age/race, golden Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 264, 305, 318, 319, 320, 321, 322, 329
aged, mature men, philos essenes, as Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 41, 42, 44, 73, 133, 197
aged, the Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 90, 99, 102
ageing, of sibyl, body of the prophet, and Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 191
ageing, of the world, decline, historical Crabb (2020), Luke/Acts and the End of History, 63, 107, 112
ages, aetates, scheme O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 202, 208, 252, 253, 300, 303, 304
ages, calculation of adultery Schiffman (1983), Testimony and the Penal Code, 35
ages, circumcision blood, rise in significance from early middle Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 436
ages, etruscan Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 89, 91, 92, 93, 94, 115, 116, 117, 118, 123, 129, 248, 250
ages, golden Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 31, 32, 59, 60, 91
ages, in greece, dark Feldman (2006), Judaism and Hellenism Reconsidered, 40
ages, lengthened, demetrius, chronographer, patriarchal Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 18, 109, 140
ages, middle Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 133
Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 341, 413, 424, 429, 466, 490, 499, 502, 503
Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 2, 133, 183, 261, 263
Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 269
Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 144, 177, 242, 246
Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 138, 143, 164, 234, 369
Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 188
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 1
Levine (2005), The Ancient Synagogue, The First Thousand Years, 39, 53, 161, 211, 491, 496, 498, 572, 573, 578, 642
Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 68, 263
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 154, 172
Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 242, 243, 244, 245
Vlassopoulos (2021), Historicising Ancient Slavery, 186
Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 3, 30
ages, myth of Fielding (2017), Transformations of Ovid in Late Antiquity. 70
ages, myth of the Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 28, 31, 32, 40, 135
ages, myth, of Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372
ages, myths of Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 87, 88, 89, 114, 115, 116, 202
ages, of judges Schiffman (1983), Testimony and the Penal Code, 23, 29, 30, 31, 32, 33, 34, 35, 36, 37, 66
ages, of life Huffman (2019), A History of Pythagoreanism, 70, 98, 99, 100, 145, 169, 170, 171, 172, 173, 174, 175, 176, 177, 179, 344, 346, 347, 348, 396
ages, of man, bronze/heroic Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 25, 28, 29, 74
ages, of man, golden Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 13, 14, 15, 16, 17, 18, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29
ages, of man, iron Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 17, 20, 21, 22, 23, 24, 28, 29, 63, 74
ages, of man, meat Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 14, 20, 25
ages, of the world Allison (2018), 4 Baruch, 154, 155, 156, 190, 308, 410
ages, patriarchs, lengthened Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 18
ages, two, katãstaseiw, or “states” Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 101, 404, 405, 412
ages, xxiii, middle Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 20, 41, 122, 133, 138, 141, 230, 266
age’, daidouchos, ‘dark Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 550, 551, 570, 574, 636
age”, and war on perseus, pergamon, roman-attalid “ice Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 233
age”, of diplomatic relations with rome, eumenes ii of pergamon, “ice Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 233
age”, the “axial Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 13
aging Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 11, 13, 16, 17, 19, 20, 24, 30, 37, 86
Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 32, 59, 61, 63, 65, 67, 69, 73, 75, 77, 78, 79, 81
eyes, aging of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 130
marriage, age, at soldiers’, findings Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 167
marriage, age, at soldiers’, method Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 165, 166, 167
marriage, age, at soldiers’, motives Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 178, 179, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190
marriage, age, of Schiffman (1983), Testimony and the Penal Code, 31, 56, 64, 65, 72
marriage, and augustan legislation, age, of Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 107
marriage, and interpretation of census data, age, of Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 45
marriage, before enlistment, soldiers’ unions age, at “marriage” Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 96, 195
marriage, dissolves on enlistment, soldiers’ unions age, at “marriage” Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 96
marriage, or, concubinage, soldiers’ unions age, at “marriage” Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 198, 199, 200, 201, 202, 203, 204
marriage, roman egypt, age, of Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 53
marriageable, age, r. benayah, betulah, virgin girl of Kanarek (2014), Biblical narrative and formation rabbinic law, 72, 73, 75, 76
“marriage”, and endogamy, soldiers’ unions age, at Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 224, 225, 226, 227
“marriage”, and, “remarriage”, soldiers’ unions age, at Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 34, 227
“marriage”, length of soldiers’ unions age, at Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 34

List of validated texts:
113 validated results for "age"
1. Septuagint, Tobit, 11.11, 13.16, 14.10 (th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Age/Era, Present • Assyrian, (Neo-)Assyrian Age • Blindness, Age of • Hellenistic, Age • Patriarchal, Age • old age, old man, Aḥiqar

 Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 138, 164, 572; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 27, 91, 125, 149

sup>
11.11 and took hold of his father, and he sprinkled the gall upon his fathers eyes, saying, "Be of good cheer, father."
13.16 For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold.
14.10 Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished.'' None
2. Hebrew Bible, Deuteronomy, 23.4, 31.13, 32.39 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Age, childhood, child • Middle Ages • R. Benayah, Betulah (virgin, girl of marriageable age) • age, future • old age

 Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 89; Kanarek (2014), Biblical narrative and formation rabbinic law, 72; Levine (2005), The Ancient Synagogue, The First Thousand Years, 642; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 91; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 135, 204

sup>
23.4 לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃
31.13 וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃
32.39 רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃'' None		sup>
23.4 An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever;
31.13 and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’
32.39 See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.'' None
3. Hebrew Bible, Exodus, 12.5, 18.21 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Age/Era, Present • Judges, ages of • Middle Ages • Witnesses, age of • golden ages • messiah, messianic Age • messianic age • victim (sacrificial), age of

 Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 134; Levine (2005), The Ancient Synagogue, The First Thousand Years, 39; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 129; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 60; Schiffman (1983), Testimony and the Penal Code, 66; Stuckenbruck (2007), 1 Enoch 91-108, 260

sup>
12.5 וַיַּעֲשׂוּ כָּל־בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן כֵּן עָשׂוּ׃
12.5 שֶׂה תָמִים זָכָר בֶּן־שָׁנָה יִהְיֶה לָכֶם מִן־הַכְּבָשִׂים וּמִן־הָעִזִּים תִּקָּחוּ׃
18.21 וְאַתָּה תֶחֱזֶה מִכָּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃' ' None		sup>
12.5 Your lamb shall be without blemish, a male of the first year; ye shall take it from the sheep, or from the goats;
18.21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.' ' None
4. Hebrew Bible, Genesis, 3.7, 3.22, 6.5, 18.17, 25.8, 32.25 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Ages, two (katãstaseiw) (or “states”) • Church, Humanity’s maturation in • Demetrius, Chronographer, Patriarchal ages lengthened • Golden Age, as setting for animal fables • Hellenistic, of antediluvian age • Hellenistic-Roman Age, world • Iron Age • Paradise, Humanity’s maturation in • Patriarchs, lengthened ages • Septuagint, Lengthening age of patriarchs • age and youth • ages (aetates) scheme • golden age in Bible • way, Humanity’s maturation on

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 404, 405; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 73, 76, 99, 110, 111, 133; Hachlili (2005), Practices And Rites In The Second Temple Period, 523; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 49; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 208; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 404; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 18; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 89, 92; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 373, 374; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 93

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3.7 וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃
3.22 וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃
6.5 וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃
18.17 וַיהֹוָה אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה׃
25.8 וַיִּגְוַע וַיָּמָת אַבְרָהָם בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ וַיֵּאָסֶף אֶל־עַמָּיו׃
32.25 וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר׃' ' None		sup>
3.7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.
3.22 And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’
6.5 And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
18.17 And the LORD said: ‘Shall I hide from Abraham that which I am doing;
25.8 And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people.
32.25 And Jacob was left alone; and there wrestled a man with him until the breaking of the day.' ' None
5. Hebrew Bible, Job, 4.17 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Age, adulthood, adult • Age, childhood, child • Age, youth • Patriarchal, Age

 Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 205; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 91

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4.17 הַאֱנוֹשׁ מֵאֱלוֹהַ יִצְדָּק אִם מֵעֹשֵׂהוּ יִטְהַר־גָּבֶר׃'' None		sup>
4.17 ’Shall mortal man be just before God? Shall a man be pure before his Maker?'' None
6. Hebrew Bible, Leviticus, 19.19, 25.35 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Anthropomorphism, Age • age, present/eschatological • old age

 Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 132, 209; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 357; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 88

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19.19 אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃
25.35 וְכִי־יָמוּךְ אָחִיךָ וּמָטָה יָדוֹ עִמָּךְ וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב וָחַי עִמָּךְ׃'' None		sup>
19.19 Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.
25.35 And if thy brother be waxen poor, and his means fail with thee; then thou shalt uphold him: as a stranger and a settler shall he live with thee.'' None
7. Hebrew Bible, Psalms, 1.1-1.3, 34.12-34.13, 84.11, 91.15, 119.63 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Age, adulthood, adult • Age, childhood, child • Age/Era, Eschatological • Age/Era, Present • Ages of the world • Anthropomorphism, Age • Church, Humanity’s maturation in • Eschatology, eschatological, belonging to the end-of-days, messianic age • Eschatology/Eschatological, Age of Blessing • Paradise, Humanity’s maturation in • golden age • horaa (adjudication), age of • maturation • old age

 Found in books: Allison (2018), 4 Baruch, 190; Corley (2002), Ben Sira's Teaching on Friendship, 89, 114; Crabb (2020), Luke/Acts and the End of History, 30; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 356; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 134; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 68, 71; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 94; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 206; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 68; Stuckenbruck (2007), 1 Enoch 91-108, 302, 361

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1.1 אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃ 1.2 כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃ 1.3 וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃
84.11 כִּי טוֹב־יוֹם בַּחֲצֵרֶיךָ מֵאָלֶף בָּחַרְתִּי הִסְתּוֹפֵף בְּבֵית אֱלֹהַי מִדּוּר בְּאָהֳלֵי־רֶשַׁע׃ 9
1.15 יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃
119.63 חָבֵר אָנִי לְכָל־אֲשֶׁר יְרֵאוּךָ וּלְשֹׁמְרֵי פִּקּוּדֶיךָ׃' ' None		sup>
1.1 HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful. 1.2 But his delight is in the law of the LORD; and in His law doth he meditate day and night. 1.3 And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper.
84.11 For a day in Thy courts is better than a thousand; I had rather stand at the threshold of the house of my God, than to dwell in the tents of wickedness. 9
1.15 He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour.
119.63 I am a companion of all them that fear Thee, and of them that observe Thy precepts.' ' None
8. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Age, childhood, child • Age/Era, of Fertility

 Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 135; Stuckenbruck (2007), 1 Enoch 91-108, 135
9. Hebrew Bible, 2 Samuel, 7.12, 9.8 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Eschatology, eschatological, belonging to the end-of-days, messianic age • Hellenistic-Roman Age, world • Marriage, age of • Witnesses, age of • old age

 Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 95; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 49; Schiffman (1983), Testimony and the Penal Code, 65; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55

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7.12 כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃
9.8 וַיִּשְׁתַּחוּ וַיֹּאמֶר מֶה עַבְדֶּךָ כִּי פָנִיתָ אֶל־הַכֶּלֶב הַמֵּת אֲשֶׁר כָּמוֹנִי׃'' None		sup>
7.12 And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom.
9.8 And he bowed himself, and said, What is thy servant, that thou shouldst look upon such a dead dog as I am?'' None
10. Hebrew Bible, Isaiah, 6.1, 6.3, 11.2, 41.8, 53.2, 61.1, 61.3 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Age • Age, adulthood, adult • Age, childhood, child • Age, youth • Age/Era, Eschatological • Age/Era, Messianic • Age/Era, of Blessing • Age/Era, of Fertility • Ages of the world • Aging • Church, Humanity’s maturation in • Eschatology, eschatological, belonging to the end-of-days, messianic age • Eschatology/Eschatological, Age of Blessing • Isaac, age • Middle Ages • age and youth • maturity in Christ • old age • way, Humanity’s maturation on

 Found in books: Allison (2018), 4 Baruch, 410; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405; Corley (2002), Ben Sira's Teaching on Friendship, 209; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 146; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 125; Levine (2005), The Ancient Synagogue, The First Thousand Years, 572, 573; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 205; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 17, 177; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 77; Stuckenbruck (2007), 1 Enoch 91-108, 77, 139; deSilva (2022), Ephesians, 105

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6.1 בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃
6.1 הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃
6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃
11.2 וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃
41.8 וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃
61.1 רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃
61.1 שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃
61.3 לָשׂוּם לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר שֶׁמֶן שָׂשׂוֹן תַּחַת אֵבֶל מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה וְקֹרָא לָהֶם אֵילֵי הַצֶּדֶק מַטַּע יְהוָה לְהִתְפָּאֵר׃' ' None		sup>
6.1 In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.
6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.
11.2 And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD.
41.8 But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;
61.1 The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;
61.3 To appoint unto them that mourn in Zion, To give unto them a garland for ashes, The oil of joy for mourning, The mantle of praise for the spirit of heaviness; That they might be called terebinths of righteousness, The planting of the LORD, wherein He might glory.' ' None
11. Hebrew Bible, Jeremiah, 15.3 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Age/Era, of Fertility • Hellenistic-Roman Age, world

 Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 135; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55

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15.3 וּפָקַדְתִּי עֲלֵיהֶם אַרְבַּע מִשְׁפָּחוֹת נְאֻם־יְהוָה אֶת־הַחֶרֶב לַהֲרֹג וְאֶת־הַכְּלָבִים לִסְחֹב וְאֶת־עוֹף הַשָּׁמַיִם וְאֶת־בֶּהֱמַת הָאָרֶץ לֶאֱכֹל וּלְהַשְׁחִית׃'' None		sup>
15.3 And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to drag, and the fowls of the heaven, and the beasts of the earth, to devour and to destroy.'' None
12. Hesiod, Works And Days, 11-41, 100-237, 308-313, 649-650 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Age/Era, Eschatological • Age/Era, Present • Age/Era, Third • Ages of Man, Golden • Ages of Man, Iron • Archaic Age • Aristaeus in myth,, as paradigmatic farmer, Roman, Iron Age man • Bronze Age • Corycian gardener, as Golden Age figure • Corycian gardener, as discrepant from Golden Age ideal • Georgic poet, as Iron Age figure • Golden Age • Golden Age, art in • Golden Age, as moral value • Golden Age, as retrospective ideal • Golden Age, in Georgic • Golden Age, in myth • Golden Age, symbolic value of • Heroic Age • Heroic Age, Catalogue of Women • Heroic Age, Hesiod and Hesiodic corpus • Heroic Age, Works and Days • Hesiod, ages of man in • Iron Age • Iron Age, and Golden Age • Iron Age, and plague • Iron Age, instituted by Jove • Iron Age, poet in • Iron Age, typified by Aristaeus • Jove, and Iron Age • Libyans as reflection on Golden Age ideals • Myth, of Ages • Praises of Italy, reminiscent of Golden Age • Praises of Spring, as reflection on Golden Age • Praises of Spring, as scientific analogue of Golden Age myth • age, golden • age, iron • ages of man • ages, myth of the • ages, myths of • bees, as Golden Age ideal • city, as loss of Golden Age community • golden age • golden age, pity in • golden age/race • heroes, age of • old age • plague, as reflection on Golden Age ideals in Georgic

 Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372; Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123; Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 13, 23; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 235; Crabb (2020), Luke/Acts and the End of History, 83; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, 155; Fowler (2014), Plato in the Third Sophistic, 43, 44; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 38, 40, 61, 62, 63, 155, 156, 218; Gee (2013), Aratus and the Astronomical Tradition, 25, 46, 176, 177; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 165; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 114, 115, 202; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 305, 318, 319, 320, 321; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 126, 127; Keith and Myers (2023), Vergil and Elegy. 66, 69, 79, 80; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 28, 31, 40; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 9; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 57; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 52, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138; Stuckenbruck (2007), 1 Enoch 91-108, 431, 432; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63

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11 οὐκ ἄρα μοῦνον ἔην Ἐρίδων γένος, ἀλλʼ ἐπὶ γαῖαν 12 εἰσὶ δύω· τὴν μέν κεν ἐπαινέσσειε νοήσας, 13 ἣ δʼ ἐπιμωμητή· διὰ δʼ ἄνδιχα θυμὸν ἔχουσιν. 14 ἣ μὲν γὰρ πόλεμόν τε κακὸν καὶ δῆριν ὀφέλλει, 15 σχετλίη· οὔτις τήν γε φιλεῖ βροτός, ἀλλʼ ὑπʼ ἀνάγκης 16 ἀθανάτων βουλῇσιν Ἔριν τιμῶσι βαρεῖαν. 17 τὴν δʼ ἑτέρην προτέρην μὲν ἐγείνατο Νὺξ ἐρεβεννή, 18 θῆκε δέ μιν Κρονίδης ὑψίζυγος, αἰθέρι ναίων, 19 γαίης ἐν ῥίζῃσι, καὶ ἀνδράσι πολλὸν ἀμείνω· 20 ἥτε καὶ ἀπάλαμόν περ ὁμῶς ἐπὶ ἔργον ἔγειρεν. 21 εἰς ἕτερον γάρ τίς τε ἰδὼν ἔργοιο χατίζει 22 πλούσιον, ὃς σπεύδει μὲν ἀρώμεναι ἠδὲ φυτεύειν 23 οἶκόν τʼ εὖ θέσθαι· ζηλοῖ δέ τε γείτονα γείτων 24 εἰς ἄφενος σπεύδοντʼ· ἀγαθὴ δʼ Ἔρις ἥδε βροτοῖσιν. 25 καὶ κεραμεὺς κεραμεῖ κοτέει καὶ τέκτονι τέκτων, 26 καὶ πτωχὸς πτωχῷ φθονέει καὶ ἀοιδὸς ἀοιδῷ. 27 ὦ Πέρση, σὺ δὲ ταῦτα τεῷ ἐνικάτθεο θυμῷ, 28 μηδέ σʼ Ἔρις κακόχαρτος ἀπʼ ἔργου θυμὸν ἐρύκοι 29 νείκεʼ ὀπιπεύοντʼ ἀγορῆς ἐπακουὸν ἐόντα. 30 ὤρη γάρ τʼ ὀλίγη πέλεται νεικέων τʼ ἀγορέων τε, 31 ᾧτινι μὴ βίος ἔνδον ἐπηετανὸς κατάκειται' '32 ὡραῖος, τὸν γαῖα φέρει, Δημήτερος ἀκτήν. 33 τοῦ κε κορεσσάμενος νείκεα καὶ δῆριν ὀφέλλοις 34 κτήμασʼ ἐπʼ ἀλλοτρίοις· σοὶ δʼ οὐκέτι δεύτερον ἔσται 35 ὧδʼ ἔρδειν· ἀλλʼ αὖθι διακρινώμεθα νεῖκος 36 ἰθείῃσι δίκῃς, αἵ τʼ ἐκ Διός εἰσιν ἄρισται. 37 ἤδη μὲν γὰρ κλῆρον ἐδασσάμεθʼ, ἀλλὰ τὰ πολλὰ 38 ἁρπάζων ἐφόρεις μέγα κυδαίνων βασιλῆας 39 δωροφάγους, οἳ τήνδε δίκην ἐθέλουσι δίκασσαι. 40 νήπιοι, οὐδὲ ἴσασιν ὅσῳ πλέον ἥμισυ παντὸς 41 οὐδʼ ὅσον ἐν μαλάχῃ τε καὶ ἀσφοδέλῳ μέγʼ ὄνειαρ.
100 ἄλλα δὲ μυρία λυγρὰ κατʼ ἀνθρώπους ἀλάληται·'101 πλείη μὲν γὰρ γαῖα κακῶν, πλείη δὲ θάλασσα· 102 νοῦσοι δʼ ἀνθρώποισιν ἐφʼ ἡμέρῃ, αἳ δʼ ἐπὶ νυκτὶ 103 αὐτόματοι φοιτῶσι κακὰ θνητοῖσι φέρουσαι 104 σιγῇ, ἐπεὶ φωνὴν ἐξείλετο μητίετα Ζεύς. 105 οὕτως οὔτι πη ἔστι Διὸς νόον ἐξαλέασθαι. 106 εἰ δʼ ἐθέλεις, ἕτερόν τοι ἐγὼ λόγον ἐκκορυφώσω 107 εὖ καὶ ἐπισταμένως· σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσιν. 108 ὡς ὁμόθεν γεγάασι θεοὶ θνητοί τʼ ἄνθρωποι. 109 χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων
110 ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες.
111 οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν·
112 ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες
113 νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν
114 γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι
115 τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων·
116 θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα
117 τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα
118 αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ
119 ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν. 120 ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν. 121 αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 122 τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται 123 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 124 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 125 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 126 πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, 127 δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν 128 ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, 129 χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα. 130 ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ 131 ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ. 132 ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο, 133 παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες 134 ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο 135 ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν 136 ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς, 137 ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα 138 Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς 139 οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν. 140 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 141 τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται, 142 δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—, 143 Ζεὺς δὲ πατὴρ τρίτον ἄλλο γένος μερόπων ἀνθρώπων 144 χάλκειον ποίησʼ, οὐκ ἀργυρέῳ οὐδὲν ὁμοῖον, 145 ἐκ μελιᾶν, δεινόν τε καὶ ὄβριμον· οἷσιν Ἄρηος 146 ἔργʼ ἔμελεν στονόεντα καὶ ὕβριες· οὐδέ τι σῖτον 147 ἤσθιον, ἀλλʼ ἀδάμαντος ἔχον κρατερόφρονα θυμόν, 148 ἄπλαστοι· μεγάλη δὲ βίη καὶ χεῖρες ἄαπτοι 149 ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν. 150 ὧν δʼ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι 151 χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος. 152 καὶ τοὶ μὲν χείρεσσιν ὕπο σφετέρῃσι δαμέντες 153 βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Αίδαο 154 νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας 155 εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο. 156 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν, 157 αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ 158 Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, 159 ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται 160 ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. 161 καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, 162 τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, 163 ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, 164 τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης 165 ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. 166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167 τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας 168 Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169 Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς 169 ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. 169 τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. 169 τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. 169 τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170 καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171 ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173 τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. 174 μηκέτʼ ἔπειτʼ ὤφελλον ἐγὼ πέμπτοισι μετεῖναι 175 ἀνδράσιν, ἀλλʼ ἢ πρόσθε θανεῖν ἢ ἔπειτα γενέσθαι. 176 νῦν γὰρ δὴ γένος ἐστὶ σιδήρεον· οὐδέ ποτʼ ἦμαρ 177 παύονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ 178 φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας· 179 ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν. 180 Ζεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων, 181 εὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν. 182 οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες, 183 οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ, 184 οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ. 185 αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας· 186 μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι 187 σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε 188 γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν 189 χειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει. 190 οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου 191 οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν 192 ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς 193 οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα 194 μύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται. 195 ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι 196 δυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης. 197 καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης 198 λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν 199 ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους 200 Αἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ 201 θνητοῖς ἀνθρώποισι· κακοῦ δʼ οὐκ ἔσσεται ἀλκή. 202 νῦν δʼ αἶνον βασιλεῦσιν ἐρέω φρονέουσι καὶ αὐτοῖς· 203 ὧδʼ ἴρηξ προσέειπεν ἀηδόνα ποικιλόδειρον 204 ὕψι μάλʼ ἐν νεφέεσσι φέρων ὀνύχεσσι μεμαρπώς· 205 ἣ δʼ ἐλεόν, γναμπτοῖσι πεπαρμένη ἀμφʼ ὀνύχεσσι, 206 μύρετο· τὴν ὅγʼ ἐπικρατέως πρὸς μῦθον ἔειπεν· 207 δαιμονίη, τί λέληκας; ἔχει νύ σε πολλὸν ἀρείων· 208 τῇ δʼ εἶς, ᾗ σʼ ἂν ἐγώ περ ἄγω καὶ ἀοιδὸν ἐοῦσαν· 209 δεῖπνον δʼ, αἴ κʼ ἐθέλω, ποιήσομαι ἠὲ μεθήσω. 210 ἄφρων δʼ, ὅς κʼ ἐθέλῃ πρὸς κρείσσονας ἀντιφερίζειν· 2
11 νίκης τε στέρεται πρός τʼ αἴσχεσιν ἄλγεα πάσχει. 212 ὣς ἔφατʼ ὠκυπέτης ἴρηξ, τανυσίπτερος ὄρνις. 213 ὦ Πέρση, σὺ δʼ ἄκουε δίκης, μηδʼ ὕβριν ὄφελλε· 214 ὕβρις γάρ τε κακὴ δειλῷ βροτῷ· οὐδὲ μὲν ἐσθλὸς 215 ῥηιδίως φερέμεν δύναται, βαρύθει δέ θʼ ὑπʼ αὐτῆς 216 ἐγκύρσας ἄτῃσιν· ὁδὸς δʼ ἑτέρηφι παρελθεῖν 217 κρείσσων ἐς τὰ δίκαια· Δίκη δʼ ὑπὲρ Ὕβριος ἴσχει 218 ἐς τέλος ἐξελθοῦσα· παθὼν δέ τε νήπιος ἔγνω. 219 αὐτίκα γὰρ τρέχει Ὅρκος ἅμα σκολιῇσι δίκῃσιν. 220 τῆς δὲ Δίκης ῥόθος ἑλκομένης, ᾗ κʼ ἄνδρες ἄγωσι 221 δωροφάγοι, σκολιῇς δὲ δίκῃς κρίνωσι θέμιστας. 222 ἣ δʼ ἕπεται κλαίουσα πόλιν καὶ ἤθεα λαῶν, 223 ἠέρα ἑσσαμένη, κακὸν ἀνθρώποισι φέρουσα, 224 οἵ τε μιν ἐξελάσωσι καὶ οὐκ ἰθεῖαν ἔνειμαν. 225 Οἳ δὲ δίκας ξείνοισι καὶ ἐνδήμοισι διδοῦσιν 226 ἰθείας καὶ μή τι παρεκβαίνουσι δικαίου, 227 τοῖσι τέθηλε πόλις, λαοὶ δʼ ἀνθεῦσιν ἐν αὐτῇ· 228 εἰρήνη δʼ ἀνὰ γῆν κουροτρόφος, οὐδέ ποτʼ αὐτοῖς 229 ἀργαλέον πόλεμον τεκμαίρεται εὐρύοπα Ζεύς· 230 οὐδέ ποτʼ ἰθυδίκῃσι μετʼ ἀνδράσι λιμὸς ὀπηδεῖ 231 οὐδʼ ἄτη, θαλίῃς δὲ μεμηλότα ἔργα νέμονται. 232 τοῖσι φέρει μὲν γαῖα πολὺν βίον, οὔρεσι δὲ δρῦς 233 ἄκρη μέν τε φέρει βαλάνους, μέσση δὲ μελίσσας· 234 εἰροπόκοι δʼ ὄιες μαλλοῖς καταβεβρίθασιν· 235 τίκτουσιν δὲ γυναῖκες ἐοικότα τέκνα γονεῦσιν· 236 θάλλουσιν δʼ ἀγαθοῖσι διαμπερές· οὐδʼ ἐπὶ νηῶν 237 νίσσονται, καρπὸν δὲ φέρει ζείδωρος ἄρουρα.
308 ἐξ ἔργων δʼ ἄνδρες πολύμηλοί τʼ ἀφνειοί τε· 309 καὶ ἐργαζόμενοι πολὺ φίλτεροι ἀθανάτοισιν. 3
11 ἔργον δʼ οὐδὲν ὄνειδος, ἀεργίη δέ τʼ ὄνειδος. 312 εἰ δέ κε ἐργάζῃ, τάχα σε ζηλώσει ἀεργὸς 313 πλουτεῦντα· πλούτῳ δʼ ἀρετὴ καὶ κῦδος ὀπηδεῖ.
649 οὔτε τι ναυτιλίης σεσοφισμένος οὔτε τι νηῶν. 650 οὐ γάρ πώ ποτε νηί γʼ ἐπέπλων εὐρέα πόντον, ' None		sup>
11 Not one, but two Strifes live on earth: when these 12 Are known, one’s praised, one blamed, because these two 13 Far differ. For the one makes foul war thrive, 14 The wretch, unloved of all, but the gods on high 15 Gave the decree that every man alive 16 Should that oppressive goddess glorify. 17 The other, black Night’s first-born child, the son 18 of Cronus, throned on high, set in the soil, 19 A greater boon to men; she urges on 20 Even the slack to work. One craves to toil 21 When others prosper, hankering to seed 22 And plough and set his house in harmony. 23 So neighbour vies with neighbour in great need 24 of wealth: this Strife well serves humanity. 25 Potter hates potter, builder builder, and 26 A beggar bears his fellow-beggar spite, 27 Likewise all singers. Perses, understand 28 My verse, don’t let the evil Strife invite 29 Your heart to shrink from work and make you gaze 30 And listen to the quarrels in the square - 31 No time for quarrels or to spend one’s day 32 In public life when in your granary there 33 Is not stored up a year’s stock of the grain 34 Demeter grants the earth. Get in that store, 35 Then you may wrangle, struggling to obtain 36 Other men’s goods – a chance shall come no more 37 To do this. Let’s set straight our wrangling 38 With Zeus’s laws, so excellent and fair. 39 We split our goods in two, but, capturing 40 The greater part, you carried it from there 41 And praised those kings, bribe-eaters, who adore
100 Which brought the Death-Gods. Now in misery'101 Men age. Pandora took out of the jar 102 Grievous calamity, bringing to men 103 Dreadful distress by scattering it afar. 104 Within its firm sides, Hope alone was then 105 Still safe within its lip, not leaping out 106 (The lid already stopped her, by the will 107 of aegis-bearing Zeus). But all about 108 There roam among mankind all kinds of ill, 109 Filling both land and sea, while every day
110 Plagues haunt them, which, unwanted, come at night
111 As well, in silence, for Zeus took away
112 Their voice – it is not possible to fight
113 The will of Zeus. I’ll sketch now skilfully,
114 If you should welcome it, another story:
115 Take it to heart. The selfsame ancestry
116 Embraced both men and gods, who, in their glory
117 High on Olympus first devised a race
118 of gold, existing under Cronus’ reign
119 When he ruled Heaven. There was not a trace 120 of woe among them since they felt no pain; 121 There was no dread old age but, always rude 122 of health, away from grief, they took delight 123 In plenty, while in death they seemed subdued 124 By sleep. Life-giving earth, of its own right, 125 Would bring forth plenteous fruit. In harmony 126 They lived, with countless flocks of sheep, at ease 127 With all the gods. But when this progeny 128 Was buried underneath the earth – yet these 129 Live on, land-spirits, holy, pure and blessed, 130 Who guard mankind from evil, watching out 131 For all the laws and heinous deeds, while dressed 132 In misty vapour, roaming all about 133 The land, bestowing wealth, this kingly right 134 Being theirs – a second race the Olympians made, 135 A silver one, far worse, unlike, in sight 136 And mind, the golden, for a young child stayed, 137 A large bairn, in his mother’s custody, 138 Just playing inside for a hundred years. 139 But when they all reached their maturity, 140 They lived a vapid life, replete with tears, 141 Through foolishness, unable to forbear 142 To brawl, spurning the gods, refusing, too, 143 To sacrifice (a law kept everywhere). 144 Then Zeus, since they would not give gods their due, 145 In rage hid them, as did the earth – all men 146 Have called the race Gods Subterranean, 147 Second yet honoured still. A third race then 148 Zeus fashioned out of bronze, quite different than 149 The second, with ash spears, both dread and stout; 150 They liked fell warfare and audacity; 151 They ate no corn, encased about 152 With iron, full invincibility 153 In hands, limbs, shoulders, and the arms they plied 154 Were bronze, their houses, too, their tools; they knew 155 of no black iron. Later, when they died 156 It was self-slaughter – they descended to 157 Chill Hades’ mouldy house, without a name. 158 Yes, black death took them off, although they’d been 159 Impetuous, and they the sun’s bright flame 160 Would see no more, nor would this race be seen 161 Themselves, screened by the earth. Cronus’ son then 162 Fashioned upon the lavish land one more, 163 The fourth, more just and brave – of righteous men, 164 Called demigods. It was the race before 165 Our own upon the boundless earth. Foul war 166 And dreadful battles vanquished some of these, 167 While some in Cadmus’ Thebes, while looking for 168 The flocks of Oedipus, found death. The sea 169 Took others as they crossed to Troy fight 170 For fair-tressed Helen. They were screened as well 171 In death. Lord Zeus arranged it that they might 172 Live far from others. Thus they came to dwell, 173 Carefree, among the blessed isles, content 174 And affluent, by the deep-swirling sea. 175 Sweet grain, blooming three times a year, was sent 176 To them by the earth, that gives vitality 177 To all mankind, and Cronus was their lord, 178 Far from the other gods, for Zeus, who reign 179 Over gods and men, had cut away the cord 180 That bound him. Though the lowest race, its gain 181 Were fame and glory. A fifth progeny 182 All-seeing Zeus produced, who populated 183 The fecund earth. I wish I could not be 184 Among them, but instead that I’d been fated 185 To be born later or be in my grave 186 Already: for it is of iron made. 187 Each day in misery they ever slave, 188 And even in the night they do not fade 189 Away. The gods will give to them great woe 190 But mix good with the bad. Zeus will destroy 191 Them too when babies in their cribs shall grow 192 Grey hair. No bond a father with his boy 193 Shall share, nor guest with host, nor friend with friend – 194 No love of brothers as there was erstwhile, 195 Respect for aging parents at an end. 196 Their wretched children shall with words of bile 197 Find fault with them in their irreverence 198 And not repay their bringing up. We’ll find 199 Cities brought down. There’ll be no deference 200 That’s given to the honest, just and kind. 201 The evil and the proud will get acclaim, 202 Might will be right and shame shall cease to be, 203 The bad will harm the good whom they shall maim 204 With crooked words, swearing false oaths. We’ll see 205 Envy among the wretched, foul of face 206 And voice, adoring villainy, and then 207 Into Olympus from the endless space 208 Mankind inhabits, leaving mortal men, 209 Fair flesh veiled by white robes, shall Probity 210 And Shame depart, and there’ll be grievous pain 2
11 For men: against all evil there shall be 212 No safeguard. Now I’ll tell, for lords who know 213 What it purports, a fable: once, on high, 214 Clutched in its talon-grip, a bird of prey 215 Took off a speckled nightingale whose cry 216 Was “Pity me”, but, to this bird’s dismay, 217 He said disdainfully: “You silly thing, 218 Why do you cry? A stronger one by far 219 Now has you. Although you may sweetly sing, 220 You go where I decide. Perhaps you are 221 My dinner or perhaps I’ll let you go. 222 A fool assails a stronger, for he’ll be 223 The loser, suffering scorn as well as woe.” 224 Thus spoke the swift-winged bird. Listen to me, 225 Perses – heed justice and shun haughtiness; 226 It aids no common man: nobles can’t stay 227 It easily because it will oppre 228 Us all and bring disgrace. The better way 229 Is Justice, who will outstrip Pride at last. 230 Fools learn this by experience because 231 The God of Oaths, by running very fast, 232 Keeps pace with and requites all crooked laws. 233 When men who swallow bribes and crookedly 234 Pass sentences and drag Justice away, 235 There’s great turmoil, and then, in misery 236 Weeping and covered in a misty spray, 237 She comes back to the city, carrying
308 About the future. Who takes interest 309 In others’ notions is a good man too, 310 But he who shuns these things is valueless. 3
11 Remember all that I have said to you, 312 Noble Perses, and work with steadfastne 313 Till Hunger vexes you and you’re a friend
649 One who is nursing). You must take good care 650 of your sharp-toothed dog; do not scant his meat ' None
13. Hesiod, Theogony, 775-779 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Middle Ages • golden age/race

 Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 264; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 26

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775 ἔνθα δὲ ναιετάει στυγερὴ θεὸς ἀθανάτοισι,'776 δεινὴ Στύξ, θυγάτηρ ἀψορρόου Ὠκεανοῖο 777 πρεσβυτάτη· νόσφιν δὲ θεῶν κλυτὰ δώματα ναίει 778 μακρῇσιν πέτρῃσι κατηρεφέʼ· ἀμφὶ δὲ πάντη 779 κίοσιν ἀργυρέοισι πρὸς οὐρανὸν ἐστήρικται. ' None		sup>
775 Appeared in the forefront, Briareus,'776 Cottus and Gyes, ever ravenou 777 For war; three hundred rocks they frequently 778 Launched at the Titans, with this weaponry 779 Eclipsing them and hurling them below ' None
14. Homer, Iliad, 20.23-20.29 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Silver Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 280; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 280

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20.23 ἥμενος, ἔνθʼ ὁρόων φρένα τέρψομαι· οἳ δὲ δὴ ἄλλοι 20.24 ἔρχεσθʼ ὄφρʼ ἂν ἵκησθε μετὰ Τρῶας καὶ Ἀχαιούς, 20.25 ἀμφοτέροισι δʼ ἀρήγεθʼ ὅπῃ νόος ἐστὶν ἑκάστου. 20.26 εἰ γὰρ Ἀχιλλεὺς οἶος ἐπὶ Τρώεσσι μαχεῖται 20.27 οὐδὲ μίνυνθʼ ἕξουσι ποδώκεα Πηλεΐωνα. 20.28 καὶ δέ τί μιν καὶ πρόσθεν ὑποτρομέεσκον ὁρῶντες· 20.29 νῦν δʼ ὅτε δὴ καὶ θυμὸν ἑταίρου χώεται αἰνῶς'' None		sup>
20.23 Thou knowest, O Shaker of Earth, the purpose in my breast, for the which I gathered you hither; I have regard unto them, even though they die. Yet verily, for myself will I abide here sitting in a fold of Olympus, wherefrom I will gaze and make glad my heart; but do ye others all go forth till ye be come among the Trojans and Achaeans, and bear aid to this side or that, even as the mind of each may be. 20.25 For if Achilles shall fight alone against the Trojans, not even for a little space will they hold back the swift-footed son of Peleus. Nay, even aforetime were they wont to tremble as they looked upon him, and now when verily his heart is grievously in wrath for his friend, I fear me lest even beyond what is ordained he lay waste the wall. 20.29 For if Achilles shall fight alone against the Trojans, not even for a little space will they hold back the swift-footed son of Peleus. Nay, even aforetime were they wont to tremble as they looked upon him, and now when verily his heart is grievously in wrath for his friend, I fear me lest even beyond what is ordained he lay waste the wall. '' None
15. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • old age • old age, old man, Laertes • sorrow, of aging

 Found in books: Keane (2015), Juvenal and the Satiric Emotions, 141; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 25
16. Aeschylus, Prometheus Bound, 436-471 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Golden Age • Golden Age, as moral value • Golden Age, in Georgic • Golden Age, in myth • Silver Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 165; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 165

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436 μή τοι χλιδῇ δοκεῖτε μηδʼ αὐθαδίᾳ'437 σιγᾶν με· συννοίᾳ δὲ δάπτομαι κέαρ, 438 ὁρῶν ἐμαυτὸν ὧδε προυσελούμενον. 439 καίτοι θεοῖσι τοῖς νέοις τούτοις γέρα 440 τίς ἄλλος ἢ ʼγὼ παντελῶς διώρισεν; 441 ἀλλʼ αὐτὰ σιγῶ· καὶ γὰρ εἰδυίαισιν ἂν 442 ὑμῖν λέγοιμι· τἀν βροτοῖς δὲ πήματα 443 ἀκούσαθʼ, ὥς σφας νηπίους ὄντας τὸ πρὶν 444 ἔννους ἔθηκα καὶ φρενῶν ἐπηβόλους. 445 λέξω δέ, μέμψιν οὔτινʼ ἀνθρώποις ἔχων, 446 ἀλλʼ ὧν δέδωκʼ εὔνοιαν ἐξηγούμενος· 447 οἳ πρῶτα μὲν βλέποντες ἔβλεπον μάτην, 448 κλύοντες οὐκ ἤκουον, ἀλλʼ ὀνειράτων 449 ἀλίγκιοι μορφαῖσι τὸν μακρὸν βίον 450 ἔφυρον εἰκῇ πάντα, κοὔτε πλινθυφεῖς 451 δόμους προσείλους, ᾖσαν, οὐ ξυλουργίαν· 452 κατώρυχες δʼ ἔναιον ὥστʼ ἀήσυροι 453 μύρμηκες ἄντρων ἐν μυχοῖς ἀνηλίοις. 454 ἦν δʼ οὐδὲν αὐτοῖς οὔτε χείματος τέκμαρ 455 οὔτʼ ἀνθεμώδους ἦρος οὔτε καρπίμου 456 θέρους βέβαιον, ἀλλʼ ἄτερ γνώμης τὸ πᾶν 457 ἔπρασσον, ἔστε δή σφιν ἀντολὰς ἐγὼ 458 ἄστρων ἔδειξα τάς τε δυσκρίτους δύσεις. 459 καὶ μὴν ἀριθμόν, ἔξοχον σοφισμάτων, 460 ἐξηῦρον αὐτοῖς, γραμμάτων τε συνθέσεις, 461 μνήμην ἁπάντων, μουσομήτορʼ ἐργάνην. 462 κἄζευξα πρῶτος ἐν ζυγοῖσι κνώδαλα 463 ζεύγλαισι δουλεύοντα σάγμασὶν θʼ, ὅπως 464 θνητοῖς μεγίστων διάδοχοι μοχθημάτων 465 γένοινθʼ, ὑφʼ ἅρμα τʼ ἤγαγον φιληνίους 466 ἵππους, ἄγαλμα τῆς ὑπερπλούτου χλιδῆς. 467 θαλασσόπλαγκτα δʼ οὔτις ἄλλος ἀντʼ ἐμοῦ 468 λινόπτερʼ ηὗρε ναυτίλων ὀχήματα. 469 τοιαῦτα μηχανήματʼ ἐξευρὼν τάλας 470 βροτοῖσιν, αὐτὸς οὐκ ἔχω σόφισμʼ ὅτῳ 471 τῆς νῦν παρούσης πημονῆς ἀπαλλαγῶ. Χορός ' None		sup>
436 No, do not think it is from pride or even from wilfulness that I am silent. Painful thoughts devour my heart as I behold myself maltreated in this way. And yet who else but I definitely assigned '437 No, do not think it is from pride or even from wilfulness that I am silent. Painful thoughts devour my heart as I behold myself maltreated in this way. And yet who else but I definitely assigned 440 their prerogatives to these upstart gods? But I do not speak of this; for my tale would tell you nothing except what you know. Still, listen to the miseries that beset mankind—how they were witless before and I made them have sense and endowed them with reason. 445 I will not speak to upbraid mankind but to set forth the friendly purpose that inspired my blessing. First of all, though they had eyes to see, they saw to no avail; they had ears, but they did not understand ; but, just as shapes in dreams, throughout their length of days, 450 without purpose they wrought all things in confusion. They had neither knowledge of houses built of bricks and turned to face the sun nor yet of work in wood; but dwelt beneath the ground like swarming ants, in sunless caves. They had no sign either of winter 455 or of flowery spring or of fruitful summer, on which they could depend but managed everything without judgment, until I taught them to discern the risings of the stars and their settings, which are difficult to distinguish. Yes, and numbers, too, chiefest of sciences, 460 I invented for them, and the combining of letters, creative mother of the Muses’ arts, with which to hold all things in memory. I, too, first brought brute beasts beneath the yoke to be subject to the collar and the pack-saddle, so that they might bear in men’s stead their 465 heaviest burdens; and to the chariot I harnessed horses and made them obedient to the rein, to be an image of wealth and luxury. It was I and no one else who invented the mariner’s flaxen-winged car that roams the sea. Wretched that I am—such are the arts I devised 470 for mankind, yet have myself no cunning means to rid me of my present suffering. Chorus ' None
17. Hebrew Bible, Ezekiel, 14.17 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Age/Era, of Fertility • Hellenistic-Roman Age, world

 Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 135; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 93

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14.17 אוֹ חֶרֶב אָבִיא עַל־הָאָרֶץ הַהִיא וְאָמַרְתִּי חֶרֶב תַּעֲבֹר בָּאָרֶץ וְהִכְרַתִּי מִמֶּנָּה אָדָם וּבְהֵמָה׃'' None		sup>
14.17 Or if I bring a sword upon that land, and say: Let the sword go through the land, so that I cut off from it man and beast;'' None
18. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Heroic Age, Works and Days • old age

 Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 84; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 252
19. Euripides, Bacchae, 6, 462-464 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Golden Age • Hellenistic, age/era/period • Mycenaean age • Neolithic/Chalcolithic Age (ca.

 Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 118; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 517; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 315

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6 ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας 4
62 τὸν ἀνθεμώδη Τμῶλον οἶσθά που κλύων. Πενθεύς'4
63 οἶδʼ, ὃς τὸ Σάρδεων ἄστυ περιβάλλει κύκλῳ. Διόνυσος 4
64 ἐντεῦθέν εἰμι, Λυδία δέ μοι πατρίς. Πενθεύς ' None		sup>
6 I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother. 4
62 I can tell you this easily, without boasting. I suppose you are familiar with flowery Tmolus. Pentheu'4
63 I know of it; it surrounds the city of Sardis . Dionysu 4
64 I am from there, and Lydia is my fatherland. Pentheu ' None
20. Euripides, Medea, 1-13 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Golden Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 123; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 123

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1 Εἴθ' ὤφελ' ̓Αργοῦς μὴ διαπτάσθαι σκάφος"2 Κόλχων ἐς αἶαν κυανέας Συμπληγάδας,' "3 μηδ' ἐν νάπαισι Πηλίου πεσεῖν ποτε" "4 τμηθεῖσα πεύκη, μηδ' ἐρετμῶσαι χέρας" '5 ἀνδρῶν ἀριστέων οἳ τὸ πάγχρυσον δέρος' "6 Πελίᾳ μετῆλθον. οὐ γὰρ ἂν δέσποιν' ἐμὴ" "7 Μήδεια πύργους γῆς ἔπλευς' ̓Ιωλκίας" "8 ἔρωτι θυμὸν ἐκπλαγεῖς' ̓Ιάσονος:" "9 οὐδ' ἂν κτανεῖν πείσασα Πελιάδας κόρας" "
10 πατέρα κατῴκει τήνδε γῆν Κορινθίαν
1
1 &λτ;φίλων τε τῶν πρὶν ἀμπλακοῦσα καὶ πάτρας.&γτ;' "
12 &λτ;καὶ πρὶν μὲν εἶχε κἀνθάδ' οὐ μεμπτὸν βίον&γτ;" 13 ξὺν ἀνδρὶ καὶ τέκνοισιν, ἁνδάνουσα μὲν ' None		sup>
1 Ah! would to Heaven the good ship Argo ne’er had sped its course to the Colchian land through the misty blue Symplegades, nor ever in the glens of Pelion the pine been felled to furnish with oars the chieftain’s hands,'2 Ah! would to Heaven the good ship Argo ne’er had sped its course to the Colchian land through the misty blue Symplegades, nor ever in the glens of Pelion the pine been felled to furnish with oars the chieftain’s hands, 5 who went to fetch the golden fleece for Pelias; for then would my own mistress Medea never have sailed to the turrets of Iolcos, her soul with love for Jason smitten, nor would she have beguiled the daughters of Pelia
10 to slay their father and come to live here in the land of Corinth with her husband and children, where her exile found favour with the citizens to whose land she had come, and in all things of her own accord was she at one with Jason, the greatest safeguard thi ' None
21. Hebrew Bible, Zechariah, 9.9 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Anthropomorphism, Age • Eschatology, eschatological, belonging to the end-of-days, messianic age • messiah, messianic Age

 Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 356; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 91; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 178

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9.9 גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃'' None		sup>
9.9 Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass.'' None
22. Herodotus, Histories, 7.153 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Mycenae, Mycenaeans (Bronze Age), on Rhodes • Rhodes, Bronze Age settlements • daidouchos, ‘Dark Age’

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 636; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 241

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7.153 τὰ μὲν περὶ Ἀργείων εἴρηται· ἐς δὲ τὴν Σικελίην ἄλλοι τε ἀπίκατο ἄγγελοι ἀπὸ τῶν συμμάχων συμμίξοντες Γέλωνι καὶ δὴ καὶ ἀπὸ Λακεδαιμονίων Σύαγρος. τοῦ δὲ Γέλωνος τούτου πρόγονος, οἰκήτωρ ὁ ἐν Γέλῃ, ἦν ἐκ νήσου Τήλου τῆς ἐπὶ Τριοπίῳ κειμένης· ὃς κτιζομένης Γέλης ὑπὸ Λινδίων τε τῶν ἐκ Ῥόδου καὶ Ἀντιφήμου οὐκ ἐλείφθη. ἀνὰ χρόνον δὲ αὐτοῦ οἱ ἀπόγονοι γενόμενοι ἱροφάνται τῶν χθονίων θεῶν διετέλεον ἐόντες, Τηλίνεω ἑνός τευ τῶν προγόνων κτησαμένου τρόπῳ τοιῷδε. ἐς Μακτώριον πόλιν τὴν ὑπὲρ Γέλης οἰκημένην ἔφυγον ἄνδρες Γελῴων στάσι ἑσσωθέντες· τούτους ὦν ὁ Τηλίνης κατήγαγε ἐς Γέλην, ἔχων οὐδεμίαν ἀνδρῶν δύναμιν ἀλλὰ ἱρὰ τούτων τῶν θεῶν· ὅθεν δὲ αὐτὰ ἔλαβε ἢ αὐτὸς ἐκτήσατο, τοῦτο δὲ οὐκ ἔχω εἰπεῖν· τούτοισι δʼ ὦν πίσυνος ἐὼν κατήγαγε, ἐπʼ ᾧ τε οἱ ἀπόγονοι αὐτοῦ ἱροφάνται τῶν θεῶν ἔσονται. θῶμά μοι ὦν καὶ τοῦτο γέγονε πρὸς τὰ πυνθάνομαι, κατεργάσασθαι Τηλίνην ἔργον τοσοῦτον· τὰ τοιαῦτα γὰρ ἔργα οὐ πρὸς τοῦ ἅπαντος ἀνδρὸς νενόμικα γίνεσθαι, ἀλλὰ πρὸς ψυχῆς τε ἀγαθῆς καὶ ῥώμης ἀνδρηίης· ὁ δὲ λέγεται πρὸς τῆς Σικελίης τῶν οἰκητόρων τὰ ὑπεναντία τούτων πεφυκέναι θηλυδρίης τε καὶ μαλακώτερος ἀνὴρ.'' None		sup>
7.153 Such is the end of the story of the Argives. As for Sicily, envoys were sent there by the allies to hold converse with Gelon, Syagrus from Lacedaemon among them. The ancestor of this Gelon, who settled at Gela, was from the island of Telos which lies off Triopium. When the founding of Gela by Antiphemus and the Lindians of Rhodes was happening, he would not be left behind. ,His descendants in time became and continue to be priests of the goddesses of the underworld; this office had been won, as I will show, by Telines, one of their forefathers. There were certain Geloans who had been worsted in party strife and had been banished to the town of Mactorium, inland of Gela. ,These men Telines brought to Gela with no force of men but only the holy instruments of the goddesses worship to aid him. From where he got these, and whether or not they were his own invention, I cannot say; however that may be, it was in reliance upon them that he restored the exiles, on the condition that his descendants should be ministering priests of the goddesses. ,Now it makes me marvel that Telines should have achieved such a feat, for I have always supposed that such feats cannot be performed by any man but only by such as have a stout heart and manly strength. Telines, however, is reported by the dwellers in Sicily to have had a soft and effeminate disposition. '' None
23. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Age groups • Aristotle, on old age • old age

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 487; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 205
24. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • age-class, age-set • beard of older men

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 436; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 24
25. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Middle Ages • daidouchos, ‘Dark Age’ • mantis, marriage, age of • marriage age at first • old age • old age support in

 Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 163, 178, 179, 180, 186, 188; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 66, 67, 156, 570
26. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Golden Age • age, youth

 Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 218; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 67
27. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Golden Age • Golden Age, as moral value • Golden Age, in Georgic • Golden Age, in myth • age, golden • ages, myth of the

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 120; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 38, 41, 107, 156, 247; Keith and Myers (2023), Vergil and Elegy. 67; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 135; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 64, 65; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 120; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 177
28. Anon., 1 Enoch, 7.3, 7.4, 7.5, 8.4, 14.18, 14.19, 14.20, 15.9, 15.12, 22.5, 32, 32.3, 41.2, 46.4, 50.2, 84.4, 85, 86, 87, 88, 89, 90, 91.11, 91.12, 91.13, 91.14, 91.15, 91.16, 91.17, 93.1, 93.2, 93.3, 93.4, 93.5, 93.6, 93.7, 93.8, 93.9, 93.10, 95.7, 96.4, 96.5, 96.8, 97.3, 97.4, 97.5, 97.8, 97.9, 97.10, 98.3, 98.4, 100.2, 100.6, 102.6, 102.7, 103.1, 103.2, 103.3, 103.4, 104.2, 104.6, 106.19-107.1, 108.7, 108.8, 108.9, 108.10, 108.11, 108.15 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Age • Age/Era, Eschatological • Age/Era, Final/Last Age • Age/Era, Messianic • Age/Era, of Blessing • Age/Era, of Fertility • Age/Era, of Peace • Age/Era, of Righteousness • Age/Era, of Wickedness • Age/Era, Present • Age/Era, Third • Ages of the world • Blindness, Age of • Church, Humanity’s maturation in • Eschatology, eschatological, belonging to the end-of-days, messianic age • Eschatology/Eschatological, Age of Blessing • Hellenistic, of antediluvian age • Maturation • Paradise, Humanity’s maturation in • Peace, Age of • age, future • age, of wickedness • age, present/eschatological • decline, historical, ageing of the world • old age • way, Humanity’s maturation on

 Found in books: Allison (2018), 4 Baruch, 154; Corley (2002), Ben Sira's Teaching on Friendship, 136; Crabb (2020), Luke/Acts and the End of History, 107; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 76, 99, 124, 126; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 91, 97, 124, 165, 171, 174, 175, 200, 201; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 78, 92; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 212; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 176, 324; Stuckenbruck (2007), 1 Enoch 91-108, 54, 55, 72, 77, 94, 95, 112, 113, 116, 117, 123, 134, 135, 138, 139, 152, 173, 190, 216, 260, 287, 294, 302, 307, 314, 322, 335, 361, 430, 431, 432, 450, 460, 462, 558, 571, 572, 696, 703, 733, 743

84 And I lifted up my hands in righteousness and blessed the Holy and Great One, and spake with the breath of my mouth, and with the tongue of flesh, which God has made for the children of the flesh of men, that they should speak therewith, and He gave them breath and a tongue and a mouth that they should speak therewith:,Blessed be Thou, O Lord, King, Great and mighty in Thy greatness, Lord of the whole creation of the heaven, King of kings and God of the whole world.And Thy power and kingship and greatness abide for ever and ever, And throughout all generations Thy dominion; And all the heavens are Thy throne for ever, And the whole earth Thy footstool for ever and ever.,For Thou hast made and Thou rulest all things, And nothing is too hard for Thee, Wisdom departs not from the place of Thy throne, Nor turns away from Thy presence. And Thou knowest and seest and hearest everything, And there is nothing hidden from Thee for Thou seest everything.,And now the angels of Thy heavens are guilty of trespass, And upon the flesh of men abideth Thy wrath until the great day of judgement.,And now, O God and Lord and Great King, I implore and beseech Thee to fulfil my prayer, To leave me a posterity on earth, And not destroy all the flesh of man, And make the earth without inhabitant, So that there should be an eternal destruction.,And now, my Lord, destroy from the earth the flesh which has aroused Thy wrath, But the flesh of righteousness and uprightness establish as a plant of the eternal seed, And hide not Thy face from the prayer of Thy servant, O Lord.'"102 In those days when He hath brought a grievous fire upon you, Whither will ye flee, and where will ye find deliverance And when He launches forth His Word against you Will you not be affrighted and fear,And all the luminaries shall be affrighted with great fear, And all the earth shall be affrighted and tremble and be alarmed.,And all the angels shall execute their commandst And shall seek to hide themselves from the presence of the Great Glory, And the children of earth shall tremble and quake; And ye sinners shall be cursed for ever, And ye shall have no peace.,Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness.,And grieve not if your soul into Sheol has descended in grief, And that in your life your body fared not according to your goodness, But wait for the day of the judgement of sinners And for the day of cursing and chastisement.,And yet when ye die the sinners speak over you: ' As we die, so die the righteous, And what benefit do they reap for their deeds,Behold, even as we, so do they die in grief and darkness, And what have they more than we From henceforth we are equal.,And what will they receive and what will they see for ever Behold, they too have died, And henceforth for ever shall they see no light.,I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and,acquire wealth and see good days. Have ye seen the righteous how their end falls out, that no manner,of violence is found in them till their death ' Nevertheless they perished and became as though they had not been, and their spirits descended into Sheol in tribulation." '108 Another book which Enoch wrote for his son Methuselah and for those who will come after him,,and keep the law in the last days. Ye who have done good shall wait for those days till an end is made of those who work evil; and an end of the might of the transgressors. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they burn; for there is no earth there. And I saw there something like an invisible cloud; for by reason of its depth I could not look over, and I saw a flame of fire blazing brightly, and things like shining,mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: \' What is this shining thing for it is not a heaven but only the flame of a blazing",fire, and the voice of weeping and crying and lamentation and strong pain.\' And he said unto me: \' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth,of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed,by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were,found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame,,yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed,with such honour as their faithfulness deserved. And I will bring forth in shining light those who",have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful,He will give faithfulness in the habitation of upright paths. And they shall see those who were,,born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.\'' "
7.3 became pregt, and they bare great giants, whose height was three thousand ells: Who consumed
7.4 all the acquisitions of men. And when men could no longer sustain them, the giants turned against
7.5 them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and' "
8.4 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "
14.18 of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of
14.19 cherubim. And from underneath the throne came streams of flaming fire so that I could not look"
14.20 The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.
15.9 the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;
15.12 hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them.
22.5 and his voice went forth to heaven and made suit. And I asked Raphael the angel who was"' "

32.3 I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom.
32 And after these fragrant odours, as I looked towards the north over the mountains I saw seven mountains full of choice nard and fragrant trees and cinnamon and pepper.,And thence I went over the summits of all these mountains, far towards the east of the earth, and passed above the Erythraean sea and went far from it, and passed over the angel Zotiel. And I came to the Garden of Righteousness,,I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom.,That tree is in height like the fir, and its leaves are like (those of) the Carob tree: and its fruit,is like the clusters of the vine, very beautiful: and the fragrance of the tree penetrates afar. Then,I said: 'How beautiful is the tree, and how attractive is its look!' Then Raphael the holy angel, who was with me, answered me and said: 'This is the tree of wisdom, of which thy father old (in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden.'" 41.2 actions of men are weighed in the balance. And there I saw the mansions of the elect and the mansions of the holy, and mine eyes saw there all the sinners being driven from thence which deny the name of the Lord of Spirits, and being dragged off: and they could not abide because of the punishment which proceeds from the Lord of Spirits.
46.4 And this Son of Man whom thou hast seen Shall raise up the kings and the mighty from their seats, And the strong from their thrones And shall loosen the reins of the strong, And break the teeth of the sinners.
50.2 On the day of affliction on which evil shall have been treasured up against the sinners.And the righteous shall be victorious in the name of the Lord of Spirits: And He will cause the others to witness (this) That they may repent And forgo the works of their hands."
85 And after this I saw another dream, and I will show the whole dream to thee, my son. And Enoch lifted up (his voice) and spake to his son Methuselah: ' To thee, my son, will I speak: hear my words-incline thine ear to the dream-vision of thy father. Before I took thy mother Edna, I saw in a vision on my bed, and behold a bull came forth from the earth, and that bull was white; and after it came forth a heifer, and along with this (latter) came forth two bulls, one of them black and,the other red. And that black bull gored the red one and pursued him over the earth, and thereupon,I could no longer see that red bull. But that black bull grew and that heifer went with him, and,I saw that many oxen proceeded from him which resembled and followed him. And that cow, that first one, went from the presence of that first bull in order to seek that red one, but found him,not, and lamented with a great lamentation over him and sought him. And I looked till that first,bull came to her and quieted her, and from that time onward she cried no more. And after that she bore another white bull, and after him she bore many bulls and black cows.,And I saw in my sleep that white bull likewise grow and become a great white bull, and from Him proceeded many white bulls, and they resembled him. And they began to beget many white bulls, which resembled them, one following the other, (even) many." 86 And again I saw with mine eyes as I slept, and I saw the heaven above, and behold a star fell,from heaven, and it arose and eat and pastured amongst those oxen. And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began,to live with each other. And again I saw in the vision, and looked towards the heaven, and behold I saw many stars descend and cast themselves down from heaven to that first star, and they became,bulls amongst those cattle and pastured with them amongst them. And I looked at them and saw, and behold they all let out their privy members, like horses, and began to cover the cows of the oxen,,and they all became pregt and bare elephants, camels, and asses. And all the oxen feared them and were affrighted at them, and began to bite with their teeth and to devour, and to gore with their,horns. And they began, moreover, to devour those oxen; and behold all the children of the earth began to tremble and quake before them and to flee from them.' "
87 And again I saw how they began to gore each other and to devour each other, and the earth,began to cry aloud. And I raised mine eyes again to heaven, and I saw in the vision, and behold there came forth from heaven beings who were like white men: and four went forth from that place,and three with them. And those three that had last come forth grasped me by my hand and took me up, away from the generations of the earth, and raised me up to a lofty place, and showed me,a tower raised high above the earth, and all the hills were lower. And one said unto me: ' Remain here till thou seest everything that befalls those elephants, camels, and asses, and the stars and the oxen, and all of them.'" 88 And I saw one of those four who had come forth first, and he seized that first star which had fallen from the heaven, and bound it hand and foot and cast it into an abyss: now that abyss was,narrow and deep, and horrible and dark. And one of them drew a sword, and gave it to those elephants and camels and asses: then they began to smite each other, and the whole earth quaked,because of them. And as I was beholding in the vision, lo, one of those four who had come forth stoned (them) from heaven, and gathered and took all the great stars whose privy members were like those of horses, and bound them all hand and foot, and cast them in an abyss of the earth.
89 And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon;,and three bulls dwelt with him in that vessel and they were covered in. And again I raised mine eyes towards heaven and saw a lofty roof, with seven water torrents thereon, and those torrents,flowed with much water into an enclosure. And I saw again, and behold fountains were opened on the surface of that great enclosure, and that water began to swell and rise upon the surface,,and I saw that enclosure till all its surface was covered with water. And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it stood upon the earth.,And all the cattle of that enclosure were gathered together until I saw how they sank and were",swallowed up and perished in that water. But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer see them, and they were not able to escape, (but) perished and sank into the depths. And again I saw in the vision till those water torrents were removed from that high roof, and the chasms,of the earth were leveled up and other abysses were opened. Then the water began to run down into these, till the earth became visible; but that vessel settled on the earth, and the darkness,retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.,And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the,wild asses multiplied. But that bull which was born from him begat a black wild boar and a white",sheep; and the former begat many boars, but that sheep begat twelve sheep. And when those twelve sheep had grown, they gave up one of them to the asses, and those asses again gave up that sheep to the wolves, and that sheep grew up among the wolves. And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many flocks of sheep. And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to,cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should,admonish them not to touch the sheep. And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and admonished them not to touch the,sheep from henceforth. And thereupon I saw the wolves, and how they oppressed the sheep,exceedingly with all their power; and the sheep cried aloud. And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamentation; but the sheep became",quiet and forthwith ceased to cry out. And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep,with all their power. And the Lord of the sheep went with them, as their leader, and all His sheep,followed Him: and his face was dazzling and glorious and terrible to behold. But the wolves",began to pursue those sheep till they reached a sea of water. And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between,them and the wolves. And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and those wolves ran after them into that sea.,And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered,those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.",But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep,pasturing them and giving them water and grass, and that sheep going and leading them. And that,sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them. And after that I saw the Lord of the sheep who stood before them, and His appearance was great and,terrible and majestic, and all those sheep saw Him and were afraid before His face. And they all feared and trembled because of Him, and they cried to that sheep with them which was amongst,them: \' We are not able to stand before our Lord or to behold Him.\' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander,from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen,away. And when they saw it they feared and trembled at its presence, and desired to return to their,folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those,sheep that had fallen away, and they returned to their folds. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house.,And I saw till this sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and,approached a stream of water. Then that sheep, their leader which had become a man, withdrew,from them and fell asleep, and all the sheep sought it and cried over it with a great crying. And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and fallen asleep (lit. \' had fallen asleep and led,them \'). And I saw till the sheep came to a goodly place, and a pleasant and glorious land, and I saw till those sheep were satisfied; and that house stood amongst them in the pleasant land.,And sometimes their eyes were opened, and sometimes blinded, till another sheep arose and led them and brought them all back, and their eyes were opened.,And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up another sheep a ram from their",midst, which led them. And that ram began to butt on either side those dogs, foxes, and wild,boars till he had destroyed them all. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself,unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that",ram which had forsaken its glory. And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs,oppressed the sheep. And the first ram pursued that second ram, and that second ram arose and fled before it; and I saw till those dogs pulled,down the first ram. And that second ram arose",and led the little sheep. And those sheep grew and multiplied; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those wild beasts had no longer any power among the,sheep and robbed them no more of ought. And that ram begat many sheep and fell asleep; and a little sheep became ram in its stead, and became prince and leader of those sheep.,And that house became great and broad, and it was built for those sheep: (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him.,And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep,,but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from,the sheep, and brought it up to me, and caused it to dwell there. And many other sheep He sent to those sheep to testify unto them and lament over them. And after that I saw that when they forsook the house of the Lord and His tower they fell away entirely, and their eyes were blinded; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until,those sheep invited that slaughter and betrayed His place. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild,beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them,,into the hand of all the wild beasts. And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured,by all the wild beasts. But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts.,And He called seventy shepherds, and cast those sheep to them that they might pasture them, and He spake to the shepherds and their companions: \' Let each individual of you pasture the sheep,henceforward, and everything that I shall command you that do ye. And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyed-and them destroy ye.\' And,He gave over unto them those sheep. And He called another and spake unto him: \' Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than",I have commanded them. And every excess and the destruction which will be wrought through the shepherds, record (namely) how many they destroy according to my command, and how many according to their own caprice: record against every individual shepherd all the destruction he,effects. And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my,command which I have commanded them. But they shall not know it, and thou shalt not declare it to them, nor admonish them, but only record against each individual all the destruction which,the shepherds effect each in his time and lay it all before me.\' And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered,those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished,that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house.,And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other,in a book how many each one of them destroyed of them. And each one slew and destroyed many",more than was prescribed; and I began to weep and lament on account of those sheep. And thus in the vision I saw that one who wrote, how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep-(even) everything that they had done, and all that each one of them had made,away with, and all that they had given over to destruction. And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down.,And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that,house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.,And as touching all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for,destruction, and they trampled the sheep with their feet and devoured them. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the,beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts. And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings,of the shepherds, and gave testimony before Him against all the shepherds. And he took the actual book and laid it down beside Him and departed.
90 And I saw till that in this manner thirty-five shepherds undertook the pasturing (of the sheep), and they severally completed their periods as did the first; and others received them into their,hands, to pasture them for their period, each shepherd in his own period. And after that I saw in my vision all the birds of heaven coming, the eagles, the vultures, the kites, the ravens; but the eagles led all the birds; and they began to devour those sheep, and to pick out their eyes and to,devour their flesh. And the sheep cried out because their flesh was being devoured by the birds,,and as for me I looked and lamented in my sleep over that shepherd who pastured the sheep. And I saw until those sheep were devoured by the dogs and eagles and kites, and they left neither flesh nor skin nor sinew remaining on them till only their bones stood there: and their bones too fell,to the earth and the sheep became few. And I saw until that twenty-three had undertaken the pasturing and completed in their several periods fifty-eight times.",But behold lambs were borne by those white sheep, and they began to open their eyes and to see,,and to cry to the sheep. Yea, they cried to them, but they did not hearken to what they said to,them, but were exceedingly deaf, and their eyes were very exceedingly blinded. And I saw in the vision how the ravens flew upon those lambs and took one of those lambs, and dashed the sheep,in pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eyes,were opened. And it looked at them and their eyes opened, and it cried to the sheep, and the,rams saw it and all ran to it. And notwithstanding all this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out. And those ravens fought and battled with it and sought to lay low its horn, but they had no power over it. All the eagles and vultures and ravens and kites were gathered together, and there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram.,And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face. And I saw that man, who wrote the book according to the command of the Lord, till he opened that book concerning the destruction which those twelve last shepherds had wrought, and showed that they had destroyed much more than their predecessors, before the Lord of the sheep. And I saw till the Lord of the sheep came unto them and took in His hand the staff of His wrath, and smote the earth, and the earth clave asunder, and all the beasts and all the birds of the heaven fell from among those sheep, and were swallowed up in the earth and it covered them.,And I saw till a throne was erected in the pleasant land, and the Lord of the sheep sat Himself thereon, and the other took the sealed books and opened those books before the Lord of the sheep.,And the Lord called those men the seven first white ones, and commanded that they should bring before Him, beginning with the first star which led the way, all the stars whose privy members,were like those of horses, and they brought them all before Him. And He said to that man who wrote before Him, being one of those seven white ones, and said unto him: \' Take those seventy shepherds to whom I delivered the sheep, and who taking them on their own authority slew more,than I commanded them.\' And behold they were all bound, I saw, and they all stood before Him.,And the judgement was held first over the stars, and they were judged and found guilty, and went to the place of condemnation, and they were cast into an abyss, full of fire and flaming, and full,of pillars of fire. And those seventy shepherds were judged and found guilty, and they were cast,into that fiery abyss. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep, and they were all judged and found guilty and,cast into this fiery abyss, and they burned; now this abyss was to the right of that house. And I saw those sheep burning and their bones burning.,And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried,it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.,And I saw all the sheep which had been left, and all the beasts on the earth, and all the birds of the heaven, falling down and doing homage to those sheep and making petition to and obeying,them in every thing. And thereafter those three who were clothed in white and had seized me by my hand who had taken me up before, and the hand of that ram also seizing hold of me, they,took me up and set me down in the midst of those sheep before the judgement took place. And those",sheep were all white, and their wool was abundant and clean. And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to,His house. And I saw till they laid down that sword, which had been given to the sheep, and they brought it back into the house, and it was sealed before the presence of the Lord, and all the sheep,were invited into that house, but it held them not. And the eyes of them all were opened, and they,saw the good, and there was not one among them that did not see. And I saw that that house was large and broad and very full.,And I saw that a white bull was born, with large horns and all the beasts of the field and all the,birds of the air feared him and made petition to him all the time. And I saw till all their generations were transformed, and they all became white bulls; and the first among them became a lamb, and that lamb became a great animal and had great black horns on its head; and the Lord of the sheep,rejoiced over it and over all the oxen. And I slept in their midst: and I awoke and saw everything.",This is the vision which I saw while I slept, and I awoke and blessed the Lord of righteousness and,gave Him glory. Then I wept with a great weeping and my tears stayed not till I could no longer endure it: when I saw, they flowed on account of what I had seen; for everything shall come and,be fulfilled, and all the deeds of men in their order were shown to me. On that night I remembered the first dream, and because of it I wept and was troubled-because I had seen that vision.Section V. XCI-CIV (i.e. XCII, XCI.,XCIII.",XCI.",XCIV-CIV.). A Book of Exhortation and Promised Blessing for the Righteous and of Malediction and Woe for the Sinners."
91.11 And now, my son Methuselah, call to me all thy brothers And gather together to me all the sons of thy mother; For the word calls me, And the spirit is poured out upon me, That I may show you everything That shall befall you for ever.\',And there upon Methuselah went and summoned to him all his brothers and assembled his relatives.",And he spake unto all the children of righteousness and said:",Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved:,Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion.,For I know that violence must increase on the earth, And a great chastisement be executed on the earth, And all unrighteousness come to an end:Yea, it shall be cut off from its roots, And its whole structure be destroyed.,And unrighteousness shall again be consummated on the earth, And all the deeds of unrighteousness and of violence And transgression shall prevail in a twofold degree.,And when sin and unrighteousness and blasphemy And violence in all kinds of deeds increase, And apostasy and transgression and uncleanness increase,A great chastisement shall come from heaven upon all these, And the holy Lord will come forth with wrath and chastisement To execute judgement on earth.,In those days violence shall be cut off from its roots, And the roots of unrighteousness together with deceit, And they shall be destroyed from under heaven.,And all the idols of the heathen shall be abandoned, And the temples burned with fire, And they shall remove them from the whole earth,And they (i.e. the heathen) shall be cast into the judgement of fire, And shall perish in wrath and in grievous judgement for ever.,And the righteous shall arise from their sleep, And wisdom shall arise and be given unto them.,after that the roots of unrighteousness shall be cut off, and the sinners shall be destroyed by the sword . . . shall be cut off from the blasphemers in every place, and those who plan violence and those who commit blasphemy shall perish by the sword.,And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass.,And now, hearken unto me, my sons, And walk in the paths of righteousness, And walk not in the paths of violence; For all who walk in the paths of unrighteousness shall perish for ever.\',And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.,And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore,,And all mankind shall look to the path of uprightness.",And after that, in the ninth week, the righteous judgement shall be revealed to the whole world, b And all the works of the godless shall vanish from all the earth, c And the world shall be written down for destruction.,And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels.,And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light.,And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever.
91.11 Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved:
91.12 And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.
91.13 And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore,
91.15 And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels.
91.16 And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light.
91.17 And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever.
93.1 And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.
93.2 And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest ' "
93.3 And Enoch began to recount from the books and said: ' I was born the seventh in the first week, While judgement and righteousness still endured." 93.4 And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.
93.6 And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.
93.7 And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.
93.8 And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.
93.9 And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.

93.10 And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest
95.7 Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you.
96.4 Woe unto you, ye sinners, for your riches make you appear like the righteous, But your hearts convict you of being sinners, And this fact shall be a testimony against you for a memorial of (your) evil deeds.
96.5 Woe to you who devour the finest of the wheat, And drink wine in large bowls, And tread under foot the lowly with your might.
96.8 Woe to you, ye mighty, Who with might oppress the righteous; For the day of your destruction is coming.In those days many and good days shall come to the righteous-in the day of your judgement.' "9
7.3 What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteou' "9
7.4 Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners." '9
7.5 And in those days the prayer of the righteous shall reach unto the Lord, And for you the days of your judgement shall come.' "
97.8 Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired." 97.9 And now let us do what we purposed: For we have gathered silver,
97.10 Believe, ye righteous, that the sinners will become a shame And perish in the day of unrighteousness.,Be it known unto you (ye sinners) that the Most High is mindful of your destruction, And the angels of heaven rejoice over your destruction.,What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteous,Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners.,And in those days the prayer of the righteous shall reach unto the Lord, And for you the days of your judgement shall come.,And all the words of your unrighteousness shall be read out before the Great Holy One, And your faces shall be covered with shame, And He will reject every work which is grounded on unrighteousness.,Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you.,Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired.,And now let us do what we purposed: For we have gathered silver,,And many are the husbandmen in our houses.,And our granaries are (brim) full as with water,,Yea and like water your lies shall flow away; For your riches shall not abide But speedily ascend from you;For ye have acquired it all in unrighteousness, And ye shall be given over to a great curse." 98.3 Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire.
98.3 off your necks and slay you, and have no mercy upon you. Woe to you who rejoice in the tribulation of the righteous; for no grave shall be dug for you. Woe to you who set at nought the words of 9
8.4 I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it.' "
100.2 For a man shall not withhold his hand from slaying his sons and his sons' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another." 100.6 And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins.' "
102.6 And yet when ye die the sinners speak over you: ' As we die, so die the righteous, And what benefit do they reap for their deed" 103.1 And we have been destroyed and have not found any to help us even with a word: We have been tortured and destroyed, and not hoped to see life from day to day.
103.1 Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and
103.2 Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:
103.3 That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living.
103.4 And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely.
104.2 One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven,
104.6 judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them,
108.7 of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed
108.8 by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were
108.9 Another book which Enoch wrote for his son Methuselah and for those who will come after him,,and keep the law in the last days. Ye who have done good shall wait for those days till an end is made of those who work evil; and an end of the might of the transgressors. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they burn; for there is no earth there. And I saw there something like an invisible cloud; for by reason of its depth I could not look over, and I saw a flame of fire blazing brightly, and things like shining,mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: \' What is this shining thing for it is not a heaven but only the flame of a blazing",fire, and the voice of weeping and crying and lamentation and strong pain.\' And he said unto me: \' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth,of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed,by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were,found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame,,yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed,with such honour as their faithfulness deserved. And I will bring forth in shining light those who",have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful,He will give faithfulness in the habitation of upright paths. And they shall see those who were,,born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.\' " None
29. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Golden Age • Silver Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 123, 165, 280; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 123, 165, 280
30. Hebrew Bible, Daniel, 7.9-7.10, 7.13, 10.21, 12.4, 12.9 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Age/Era, Eschatological • Age/Era, Final/Last Age • Ages of the world • Anthropomorphism, Age • Blindness, Age of • Eschatology, eschatological, belonging to the end-of-days, messianic age • Eschatology/Eschatological, Age of Blessing • Hellenistic, Age • Middle Ages • Old age • Roman, Age • age, present/eschatological • decline, historical, ageing of the world • golden age

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 133; Allison (2018), 4 Baruch, 155; Crabb (2020), Luke/Acts and the End of History, 105, 112, 114; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 232; Levine (2005), The Ancient Synagogue, The First Thousand Years, 573; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 175; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 21, 38, 172, 178, 198, 212; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 52; Stuckenbruck (2007), 1 Enoch 91-108, 54, 55, 95; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 176

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7.9 חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃' 7.13 חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃
10.21 אֲבָל אַגִּיד לְךָ אֶת־הָרָשׁוּם בִּכְתָב אֱמֶת וְאֵין אֶחָד מִתְחַזֵּק עִמִּי עַל־אֵלֶּה כִּי אִם־מִיכָאֵל שַׂרְכֶם׃
12.4 וְאַתָּה דָנִיֵּאל סְתֹם הַדְּבָרִים וַחֲתֹם הַסֵּפֶר עַד־עֵת קֵץ יְשֹׁטְטוּ רַבִּים וְתִרְבֶּה הַדָּעַת׃
12.9 וַיֹּאמֶר לֵךְ דָּנִיֵּאל כִּי־סְתֻמִים וַחֲתֻמִים הַדְּבָרִים עַד־עֵת קֵץ׃'' None		sup>
7.9 I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 7.10 A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.
7.13 I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.
10.21 Howbeit I will declare unto thee that which is inscribed in the writing of truth; and there is none that holdeth with me against these, except Michael your prince.
12.4 But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.’
12.9 And he said: ‘Go thy way, Daniel; for the words are shut up and sealed till the time of the end.' ' None
31. Septuagint, Ecclesiasticus (Siracides), 40.13 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Age/Era, Eschatological • Age/Era, of Blessing • Blindness, Age of • Eschatology/Eschatological, Age of Blessing • Paradise, Humanity’s maturation in • age, of wickedness • way, Humanity’s maturation on

 Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 99; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 124; Stuckenbruck (2007), 1 Enoch 91-108, 114, 322

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40.13 The wealth of the unjust will dry up like a torrent,and crash like a loud clap of thunder in a rain.' ' None
32. Septuagint, Wisdom of Solomon, 3.13, 4.11-4.12, 14.6, 14.12-14.13 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Age, childhood, child • Age/Era, Eschatological • Blindness, Age of • Eschatology/Eschatological, Age of Blessing • age, of wickedness

 Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 124; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 55; Stuckenbruck (2007), 1 Enoch 91-108, 95, 116, 410

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3.13 He falleth -verily grievous is his fall- and riseth no more. The destruction of the sinner is for ever,
3.13 their offspring are accursed. For blessed is the barren woman who is undefiled,who has not entered into a sinful union;she will have fruit when God examines souls.
4.11 And their eyes (are fixed) upon any man’s house that is (still) secure, That they may, like (the) Serpent, destroy the wisdom of… with words of transgressors,
4.11 He was caught up lest evil change his understanding or guile deceive his soul." 4.12 His words are deceitful that (he) may accomplish (his) wicked desire. 4.12 For the fascination of wickedness obscures what is good,and roving desire perverts the innocent mind.
14.6 Therefore their inheritance is Sheol and darkness and destruction, And they shall not be found in the day when the righteous obtain mercy;
14.6 For even in the beginning, when arrogant giants were perishing,the hope of the world took refuge on a raft,and guided by thy hand left to the world the seed of a new generation.
14.12 For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life, 14.13 for neither have they existed from the beginning nor will they exist for ever."'' None
33. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Age (woman’s) • age

 Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 151; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 281
34. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Aristaeus in myth,, as paradigmatic farmer, Roman, Iron Age man • Golden Age

 Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 229; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 74
35. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Aristotle, on old age • Golden Age • Golden Age, in Georgic • Juvenal, old age • Praises of Spring, as reflection on Golden Age • aging, • old age

 Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 293, 294, 295; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 38, 242; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 282, 488; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 184; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 111
36. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Age • Eschatology, eschatological, belonging to the end-of-days, messianic age • Judges, ages of • Judicial authority (misuse of), service, age limits for • Levitical cities, service, age limits for • Military conscription, age limits for • officers, military, officials, age limits for • Old age • Pre-Messianic age • age, future • age, present/eschatological

 Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 112, 165, 171; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 21, 121; Schiffman (1983), Testimony and the Penal Code, 6, 29, 30, 46; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 297
37. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Eschatology, eschatological, belonging to the end-of-days, messianic age • age, future

 Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198, 213
38. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Eschatology, eschatological, belonging to the end-of-days, messianic age • Judges, ages of • Judicial authority (misuse of), service, age limits for • Levitical cities, service, age limits for • Military conscription, age limits for • officers, military, officials, age limits for • Old age • Pre-Messianic age • age, future • age, present/eschatological

 Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 112, 165, 171; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 21, 121; Schiffman (1983), Testimony and the Penal Code, 6, 30, 46
39. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Adultery, Ages, calculation of • Age • Eschatology, eschatological, belonging to the end-of-days, messianic age • Judges, ages of • Judicial authority (misuse of), service, age limits for • Levitical cities, service, age limits for • Marriage, age of • Military conscription, age limits for • officers, military, officials, age limits for • Wickedness, age of wickedness • Witnesses, age of • age, future

 Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 91, 165; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29, 72, 198, 213, 214; Schiffman (1983), Testimony and the Penal Code, 30, 31, 35, 56, 58, 66; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 296, 297
40. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Hellenistic, of antediluvian age • Paradise, Humanity’s maturation in

 Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 77; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 89
41. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Age/Era, Present • Eschatology, eschatological, belonging to the end-of-days, messianic age

 Found in books: Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198; Stuckenbruck (2007), 1 Enoch 91-108, 450
42. Catullus, Poems, 64.13-64.14 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Golden Age • Silver Age • age, golden

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 165; Keith and Myers (2023), Vergil and Elegy. 190; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 165

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64.13 While the oar-tortured wave with spumy whiteness was blanching, 64.14 Surged from the deep abyss and hoar-capped billows the face'' None
43. Diodorus Siculus, Historical Library, 1.8.1-1.8.7, 10.9.5 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Golden Age, as moral value • Golden Age, in Georgic • Golden Age, in myth • ages of life • decline, historical, ageing of the world • golden age

 Found in books: Crabb (2020), Luke/Acts and the End of History, 63, 72; Huffman (2019), A History of Pythagoreanism, 70; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92

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1.8.1 \xa0Concerning the first generation of the universe this is the account which we have received. But the first men to be born, he says, led an undisciplined and bestial life, setting out one by one to secure their sustece and taking for their food both the tenderest herbs and the fruits of wild trees. Then,' "1.8.2 \xa0since they were attacked by the wild beasts, they came to each other's aid, being instructed by expediency, and when gathered together in this way by reason of their fear, they gradually came to recognize their mutual characteristics." '1.8.3 \xa0And though the sounds which they made were at first unintelligible and indistinct, yet gradually they came to give articulation to their speech, and by agreeing with one another upon symbols for each thing which presented itself to them, made known among themselves the significance which was to be attached to each term. 1.8.4 \xa0But since groups of this kind arose over every part of the inhabited world, not all men had the same language, inasmuch as every group organized the elements of its speech by mere chance. This is the explanation of the present existence of every conceivable kind of language, and, furthermore, out of these first groups to be formed came all the original nations of the world. 1.8.5 \xa0Now the first men, since none of the things useful for life had yet been discovered, led a wretched existence, having no clothing to cover them, knowing not the use of dwelling and fire, and also being totally ignorant of cultivated food. 1.8.6 \xa0For since they also even neglected the harvesting of the wild food, they laid by no store of its fruits against their needs; consequently large numbers of them perished in the winters because of the cold and the lack of food. 1.8.7 \xa0Little by little, however, experience taught them both to take to the caves in winter and to store such fruits as could be preserved.' ' None
44. Dionysius of Halycarnassus, Roman Antiquities, 1.73.3 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Silver Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 280; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 280

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1.73.3 \xa0Others say that after the death of Aeneas Ascanius, having succeeded to the entire sovereignty of the Latins, divided both the country and the forces of the Latins into three parts, two of which he gave to his brothers, Romulus and Remus. He himself, they say, built Alba and some other towns; Remus built cities which he named Capuas, after Capys, his great-grandfather, Anchisa, after his grandfather Anchises, Aeneia (which was afterwards called Janiculum), after his father, and Rome, after himself. This last city was for some time deserted, but upon the arrival of another colony, which the Albans sent out under the leadership of Romulus and Remus, it received again its ancient name. So that, according to this account, there were two settlements of Rome, one a little after the Trojan war, and the other fifteen generations after the first. <'' None
45. Ovid, Fasti, 1.319, 1.336-1.456 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Golden Age • age, golden

 Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 107, 108; Keith and Myers (2023), Vergil and Elegy. 178, 179, 180, 182, 183, 187, 190; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 176, 177, 178, 179

sup>1.337 ante, deos homini quod conciliare valeret, 1.338 far erat et puri lucida mica salis, 1.339 nondum pertulerat lacrimatas cortice murras 1.340 acta per aequoreas hospita navis aquas, 1.341 tura nec Euphrates nec miserat India costum, 1.342 nec fuerant rubri cognita fila croci. 1.343 ara dabat fumos herbis contenta Sabinis 1.344 et non exiguo laurus adusta sono. 1.345 si quis erat, factis prati de flore coronis 1.346 qui posset violas addere, dives erat. 1.347 hic, qui nunc aperit percussi viscera tauri, 1.348 in sacris nullum culter habebat opus. 1.349 prima Ceres avidae gavisa est sanguine porcae 1.350 ulta suas merita caede nocentis opes; 1.351 nam sata vere novo teneris lactentia sulcis 1.352 eruta saetigerae comperit ore suis. 1.353 sus dederat poenas: exemplo territus huius 1.354 palmite debueras abstinuisse, caper. 1.355 quem spectans aliquis dentes in vite prementem 1.356 talia non tacito dicta dolore dedit: 1.357 ‘rode, caper, vitem! tamen hinc, cum stabis ad aram, 1.358 in tua quod spargi cornua possit, erit.’ 1.359 verba fides sequitur: noxae tibi deditus hostis 1.360 spargitur adfuso cornua, Bacche, mero. 1.361 culpa sui nocuit, nocuit quoque culpa capellae: 1.362 quid bos, quid placidae commeruistis oves? 1.363 flebat Aristaeus, quod apes cum stirpe necatas 1.364 viderat inceptos destituisse favos. 1.365 caerula quem genetrix aegre solata dolentem 1.366 addidit haec dictis ultima verba suis: 1.367 ‘siste, puer, lacrimas! Proteus tua damna levabit, 1.368 quoque modo repares quae periere, dabit, 1.369 decipiat ne te versis tamen ille figuris, 1.370 impediant geminas vincula firma manus.’ 1.371 pervenit ad vatem iuvenis resolutaque somno 1.372 alligat aequorei brachia capta senis, 1.373 ille sua faciem transformis adulterat arte: 1.374 mox domitus vinclis in sua membra redit, 1.375 oraque caerulea tollens rorantia barba, 1.376 qua dixit ‘repares arte, requiris, apes? 1.377 obrue mactati corpus tellure iuvenci: 1.378 quod petis a nobis, obrutus ille dabit.’ 1.379 iussa facit pastor: fervent examina putri 1.380 de bove: mille animas una necata dedit, 1.381 poscit ovem fatum: verbenas improba carpsit, 1.382 quas pia dis ruris ferre solebat anus. 1.383 quid tuti superest, animam cum ponat in aris 1.384 lanigerumque pecus ruricolaeque boves? 1.385 placat equo Persis radiis Hyperiona cinctum, 1.386 ne detur celeri victima tarda deo. 1.387 quod semel est triplici pro virgine caesa Dianae, 1.388 nunc quoque pro nulla virgine cerva cadit, 1.389 exta canum vidi Triviae libare Sapaeos, 1.390 et quicumque tuas accolit, Haeme, nives, 1.391 caeditur et rigido custodi ruris asellus; 1.392 causa pudenda quidem, sed tamen apta deo. 1.393 festa corymbiferi celebrabas, Graecia, Bacchi, 1.394 tertia quae solito tempore bruma refert. 1.395 di quoque cultores in idem venere Lyaei, 1.396 et quicumque iocis non alienus erat, 1.397 Panes et in Venerem Satyrorum prona iuventus, 1.398 quaeque colunt amnes solaque rura deae. 1.399 venerat et senior pando Silenus asello, 1.400 quique ruber pavidas inguine terret aves, 1.401 dulcia qui dignum nemus in convivia nacti 1.402 gramine vestitis accubuere toris, vina 1.403 vina dabat Liber, tulerat sibi quisque coronam, 1.404 miscendas parce rivus agebat aquas. 1.405 Naides effusis aliae sine pectinis usu, 1.406 pars aderant positis arte manuque comis: 1.407 illa super suras tunicam collecta ministrat, 1.408 altera dissuto pectus aperta sinu: 1.409 exserit haec humerum, vestem trahit illa per herbas, 1.410 impediunt teneros vincula nulla pedes, 1.411 hinc aliae Satyris incendia mitia praebent, 1.412 pars tibi, qui pinu tempora nexa geris, 1.413 te quoque, inextinctae Silene libidinis, urunt: 1.414 nequitia est, quae te non sinit esse senem. 1.415 at ruber, hortorum decus et tutela, Priapus 1.416 omnibus ex illis Lotide captus erat: 1.417 hanc cupit, hanc optat, sola suspirat in illa, 1.418 signaque dat nutu, sollicitatque notis, 1.419 fastus inest pulchris, sequiturque superbia formam: 1.420 irrisum voltu despicit illa suo. 1.421 nox erat, et vino somnum faciente iacebant 1.422 corpora diversis victa sopore locis. 1.423 Lotis in herbosa sub acernis ultima ramis, 1.424 sicut erat lusu fessa, quievit humo. 1.425 surgit amans animamque tenens vestigia furtim 1.426 suspenso digitis fert taciturna gradu, 1.427 ut tetigit niveae secreta cubilia nymphae, 1.428 ipsa sui flatus ne sonet aura, cavet, 1.429 et iam finitima corpus librabat in herba: 1.430 illa tamen multi plena soporis erat. 1.431 gaudet et, a pedibus tracto velamine, vota 1.432 ad sua felici coeperat ire via. 1.433 ecce rudens rauco Sileni vector asellus 1.434 intempestivos edidit ore sonos. 1.435 territa consurgit nymphe manibusque Priapum 1.436 reicit et fugiens concitat omne nemus; 1.437 at deus obscena nimium quoque parte paratus 1.438 omnibus ad lunae lumina risus erat. 1.439 morte dedit poenas auctor clamoris, et haec est 1.440 Hellespontiaco victima grata deo. 1.441 intactae fueratis aves, solacia ruris, 1.442 adsuetum silvis innocuumque genus, 1.443 quae facitis nidos et plumis ova fovetis 1.444 et facili dulces editis ore modos; 1.445 sed nil ista iuvant, quia linguae crimen habetis, 1.446 dique putant mentes vos aperire suas. 1.447 nec tamen hoc falsum: nam, dis ut proxima quaeque, 1.448 nunc penna veras, nunc datis ore notas, 1.449 tuta diu volucrum proles tum denique caesa est, 1.450 iuveruntque deos indicis exta sui. 1.451 ergo saepe suo coniunx abducta marito 1.452 uritur Idaliis alba columba focis; 1.453 nec defensa iuvant Capitolia, quo minus anser 1.454 det iecur in lances, Inachi lauta, tuas; 1.455 nocte deae Nocti cristatus caeditur ales, 1.456 quod tepidum vigili provocet ore diem.' ' Nonesup>1.337 Cornmeal, and glittering grains of pure salt, 1.338 Were once the means for men to placate the gods. 1.339 No foreign ship had yet brought liquid myrrh 1.340 Extracted from tree’s bark, over the ocean waves: 1.341 Euphrates had not sent incense, nor India balm, 1.342 And the threads of yellow saffron were unknown. 1.343 The altar was happy to fume with Sabine juniper, 1.344 And the laurel burned with a loud crackling. 1.345 He was rich, whoever could add violet 1.346 To garlands woven from meadow flowers. 1.347 The knife that bares the entrails of the stricken bull, 1.348 Had no role to perform in the sacred rites. 1.349 Ceres was first to delight in the blood of the greedy sow, 1.350 Her crops avenged by the rightful death of the guilty creature, 1.351 She learned that in spring the grain, milky with sweet juice, 1.352 Had been uprooted by the snouts of bristling pigs. 1.353 The swine were punished: terrified by that example, 1.354 You should have spared the vine-shoots, he-goat. 1.355 Watching a goat nibbling a vine someone once 1.356 Vented their indignation in these words: 1.357 ‘Gnaw the vine, goat! But when you stand at the altar 1.358 There’ll be something from it to sprinkle on your horns.’ 1.359 Truth followed: Bacchus, your enemy is given you 1.360 To punish, and sprinkled wine flows over its horns. 1.361 The sow suffered for her crime, and the goat for hers: 1.362 But what were you guilty of you sheep and oxen? 1.363 Aristaeus wept because he saw his bees destroyed, 1.364 And the hives they had begun left abandoned. 1.365 His azure mother, Cyrene, could barely calm his grief, 1.366 But added these final words to what she said: 1.367 ‘Son, cease your tears! Proteus will allay your loss, 1.368 And show you how to recover what has perished. 1.369 But lest he still deceives you by changing shape, 1.370 Entangle both his hands with strong fastenings.’ 1.371 The youth approached the seer, who was fast asleep, 1.372 And bound the arms of that Old Man of the Sea. 1.373 He by his art altered his shape and transformed his face, 1.374 But soon reverted to his true form, tamed by the ropes. 1.375 Then raising his dripping head, and sea-green beard, 1.376 He said: ‘Do you ask how to recover your bees? 1.377 Kill a heifer and bury its carcase in the earth, 1.378 Buried it will produce what you ask of me.’ 1.379 The shepherd obeyed: the beast’s putrid corpse 1.380 Swarmed: one life destroyed created thousands. 1.381 Death claims the sheep: wickedly, it grazed the vervain 1.382 That a pious old woman offered to the rural gods. 1.383 What creature’s safe if woolly sheep, and oxen 1.384 Broken to the plough, lay their lives on the altar? 1.385 Persia propitiates Hyperion, crowned with rays, 1.386 With horses, no sluggish victims for the swift god. 1.387 Because a hind was once sacrificed to Diana the twin, 1.388 Instead of Iphigeneia, a hind dies, though not for a virgin now. 1.389 I have seen a dog’s entrails offered to Trivia by Sapaeans, 1.390 Whose homes border on your snows, Mount Haemus. 1.391 A young ass too is sacrificed to the erect rural guardian, 1.392 Priapus, the reason’s shameful, but appropriate to the god. 1.393 Greece, you held a festival of ivy-berried Bacchus, 1.394 That used to recur at the appointed time, every third winter. 1.395 There too came the divinities who worshipped him as Lyaeus, 1.396 And whoever else was not averse to jesting, 1.397 The Pans and the young Satyrs prone to lust, 1.398 And the goddesses of rivers and lonely haunts. 1.399 And old Silenus came on a hollow-backed ass, 1.400 And crimson Priapus scaring the timid birds with his rod. 1.401 Finding a grove suited to sweet entertainment, 1.402 They lay down on beds of grass covered with cloths. 1.403 Liber offered wine, each had brought a garland, 1.404 A stream supplied ample water for the mixing. 1.405 There were Naiads too, some with uncombed flowing hair, 1.406 Others with their tresses artfully bound. 1.407 One attends with tunic tucked high above the knee, 1.408 Another shows her breast through her loosened robe: 1.409 One bares her shoulder: another trails her hem in the grass, 1.410 Their tender feet are not encumbered with shoes. 1.411 So some create amorous passion in the Satyrs, 1.412 Some in you, Pan, brows wreathed in pine. 1.413 You too Silenus, are on fire, insatiable lecher: 1.414 Wickedness alone prevents you growing old. 1.415 But crimson Priapus, guardian and glory of gardens, 1.416 of them all, was captivated by Lotis: 1.417 He desires, and prays, and sighs for her alone, 1.418 He signals to her, by nodding, woos her with signs. 1.419 But the lovely are disdainful, pride waits on beauty: 1.420 She laughed at him, and scorned him with a look. 1.421 It was night, and drowsy from the wine, 1.422 They lay here and there, overcome by sleep. 1.423 Tired from play, Lotis rested on the grassy earth, 1.424 Furthest away, under the maple branches. 1.425 Her lover stood, and holding his breath, stole 1.426 Furtively and silently towards her on tiptoe. 1.427 Reaching the snow-white nymph’s secluded bed, 1.428 He took care lest the sound of his breath escaped. 1.429 Now he balanced on his toes on the grass nearby: 1.430 But she was still completely full of sleep. 1.431 He rejoiced, and drawing the cover from her feet, 1.432 He happily began to have his way with her. 1.433 Suddenly Silenus’ ass braying raucously, 1.434 Gave an untimely bellow from its jaws. 1.435 Terrified the nymph rose, pushed Priapus away, 1.436 And, fleeing, gave the alarm to the whole grove. 1.437 But the over-expectant god with his rigid member, 1.438 Was laughed at by them all, in the moonlight. 1.439 The creator of that ruckus paid with his life, 1.440 And he’s the sacrifice dear to the Hellespontine god. 1.441 You were chaste once, you birds, a rural solace, 1.442 You harmless race that haunt the woodlands, 1.443 Who build your nests, warm your eggs with your wings, 1.444 And utter sweet measures from your ready beaks, 1.445 But that is no help to you, because of your guilty tongues, 1.446 And the gods’ belief that you reveal their thoughts. 1.447 Nor is that false: since the closer you are to the gods, 1.448 The truer the omens you give by voice and flight. 1.449 Though long untouched, birds were killed at last, 1.450 And the gods delighted in the informers’ entrails. 1.451 So the white dove, torn from her mate, 1.452 Is often burned in the Idalian flames: 1.453 Nor did saving the Capitol benefit the goose, 1.454 Who yielded his liver on a dish to you, Inachus’ daughter: 1.455 The cock is sacrificed at night to the Goddess, Night, 1.456 Because he summons the day with his waking cries,' ' None
46. Ovid, Metamorphoses, 1.89-1.136, 1.138-1.150, 15.96-15.103, 15.110-15.125, 15.127-15.134, 15.136-15.142, 15.364-15.366 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Age/Era, Third • Golden Age • Golden Age, as moral value • Golden Age, in Georgic • Golden Age, in myth • Iron Age • Myth of Ages • age, golden • golden age • golden age in Bible, in Greco-Roman sources • new age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123; Crabb (2020), Luke/Acts and the End of History, 83; Fielding (2017), Transformations of Ovid in Late Antiquity. 70; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 107, 108, 218, 229, 242; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 71; Keith and Myers (2023), Vergil and Elegy. 187, 190; O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 346; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 102; Stuckenbruck (2007), 1 Enoch 91-108, 432; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123; Volk and Williams (2006), Seeing Seneca Whole: Perspectives on Philosophy, Poetry and Politics, 4; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 158, 173

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1.89 Aurea prima sata est aetas, quae vindice nullo, 1.90 sponte sua, sine lege fidem rectumque colebat. 1.91 Poena metusque aberant, nec verba mitia fixo 1.92 aere legebantur, nec supplex turba timebat 1.94 Nondum caesa suis, peregrinum ut viseret orbem, 1.95 montibus in liquidas pinus descenderat undas, 1.96 nullaque mortales praeter sua litora norant. 1.97 Nondum praecipites cingebant oppida fossae; 1.98 non tuba directi, non aeris cornua flexi, 1.99 non galeae, non ensis erat: sine militis usu 1.100 mollia securae peragebant otia gentes. 1.101 ipsa quoque inmunis rastroque intacta nec ullis 1.103 contentique cibis nullo cogente creatis 1.104 arbuteos fetus montanaque fraga legebant 1.105 cornaque et in duris haerentia mora rubetis 1.106 et quae deciderant patula Iovis arbore glandes. 1.107 Ver erat aeternum, placidique tepentibus auris 1.108 mulcebant zephyri natos sine semine flores. 1.109 Mox etiam fruges tellus inarata ferebat, 1.110 nec renovatus ager gravidis canebat aristis; 1.111 flumina iam lactis, iam flumina nectaris ibant, 1.112 flavaque de viridi stillabant ilice mella. 1.113 Postquam, Saturno tenebrosa in Tartara misso, 1.114 sub Iove mundus erat, subiit argentea proles, 1.115 auro deterior, fulvo pretiosior aere. 1.116 Iuppiter antiqui contraxit tempora veris 1.117 perque hiemes aestusque et inaequalis autumnos 1.118 et breve ver spatiis exegit quattuor annum. 1.119 Tum primum siccis aer fervoribus ustus 1.120 canduit, et ventis glacies adstricta pependit. 1.121 Tum primum subiere domus (domus antra fuerunt 1.122 et densi frutices et vinctae cortice virgae). 1.123 Semina tum primum longis Cerealia sulcis 1.124 obruta sunt, pressique iugo gemuere iuvenci. 1.125 Tertia post illam successit aenea proles, 1.126 saevior ingeniis et ad horrida promptior arma, 1.127 non scelerata tamen. De duro est ultima ferro. 1.128 Protinus inrupit venae peioris in aevum 1.129 omne nefas: fugere pudor verumque fidesque; 1.130 In quorum subiere locum fraudesque dolique 1.131 insidiaeque et vis et amor sceleratus habendi. 1.132 Vela dabat ventis (nec adhuc bene noverat illos) 1.133 navita; quaeque diu steterant in montibus altis, 1.134 fluctibus ignotis insultavere carinae, 1.135 communemque prius ceu lumina solis et auras 1.136 cautus humum longo signavit limite mensor.
1.138 poscebatur humus, sed itum est in viscera terrae: 1.139 quasque recondiderat Stygiisque admoverat umbris, 1.140 effodiuntur opes, inritamenta malorum. 1.141 Iamque nocens ferrum ferroque nocentius aurum 1.142 prodierat: prodit bellum, quod pugnat utroque, 1.143 sanguineaque manu crepitantia concutit arma. 1.144 Vivitur ex rapto: non hospes ab hospite tutus, 1.145 non socer a genero; fratrum quoque gratia rara est. 1.146 Inminet exitio vir coniugis, illa mariti; 1.147 lurida terribiles miscent aconita novercae; 1.148 filius ante diem patrios inquirit in annos. 1.149 Victa iacet pietas, et virgo caede madentis, 1.150 ultima caelestum terras Astraea reliquit.
15.96 At vetus illa aetas, cui fecimus aurea nomen, 15.97 fetibus arboreis et, quas humus educat, herbis 15.98 fortunata fuit nec polluit ora cruore. 15.99 Tunc et aves tutae movere per aera pennas, 15.100 et lepus impavidus mediis erravit in arvis, 15.101 nec sua credulitas piscem suspenderat hamo: 15.102 cuncta sine insidiis nullamque timentia fraudem 15.103 plenaque pacis erant. Postquam non utilis auctor
15.110 sed quam danda neci, tam non epulanda fuerunt. 15.111 Longius inde nefas abiit, et prima putatur 15.112 hostia sus meruisse mori, quia semina pando 15.113 eruerit rostro spemque interceperit anni. 15.114 Vite caper morsa Bacchi mactatus ad aras 15.115 dicitur ultoris; nocuit sua culpa duobus! 15.116 Quid meruistis oves, placidum pecus, inque tuendos 15.117 natum homines, pleno quae fertis in ubere nectar, 15.119 praebetis vitaque magis quam morte iuvatis? 15.120 Quid meruere boves, animal sine fraude dolisque, 15.121 innocuum, simplex, natum tolerare labores? 15.122 Inmemor est demum nec frugum munere dignus, 15.123 qui potuit curvi dempto modo pondere aratri 15.124 ruricolam mactare suum, qui trita labore 15.125 illa, quibus totiens durum renovaverat arvum,
15.127 Nec satis est, quod tale nefas committitur: ipsos 15.128 inscripsere deos sceleri, numenque supernum 15.129 caede laboriferi credunt gaudere iuvenci. 15.130 Victima labe carens et praestantissima forma 15.131 (nam placuisse nocet) vittis insignis et auro 15.132 sistitur ante aras auditque ignara precantem 15.133 imponique suae videt inter cornua fronti, 15.134 quas coluit, fruges percussaque sanguine cultros
15.136 Protinus ereptas viventi pectore fibras 15.137 inspiciunt mentesque deum scrutantur in illis: 15.138 unde (fames homini vetitorum tanta ciborum!) 15.139 audetis vesci, genus o mortale? Quod, oro, 15.140 ne facite, et monitis animos advertite nostris! 15.141 Cumque boum dabitis caesorum membra palato, 15.142 mandere vos vestros scite et sentite colonos.
15.364 I quoque, delectos mactatos obrue tauros 15.365 (cognita res usu) de putri viscere passim 15.366 florilegae nascuntur apes, quae more parentum' ' None		sup>
1.89 and Auster wafted to the distant south 1.90 where clouds and rain encompass his abode.— 1.91 and over these He fixed the liquid sky, 1.92 devoid of weight and free from earthly dross. 1.94 and fixed their certain bounds, when all the stars, 1.95 which long were pressed and hidden in the mass, 1.96 began to gleam out from the plains of heaven, 1.97 and traversed, with the Gods, bright ether fields: 1.98 and lest some part might be bereft of life 1.99 the gleaming waves were filled with twinkling fish; 1.100 the earth was covered with wild animals; 1.101 the agitated air was filled with birds. 1.103 a being capable of lofty thought, 1.104 intelligent to rule, was wanting still 1.105 man was created! Did the Unknown God 1.106 designing then a better world make man 1.107 of seed divine? or did Prometheu 1.108 take the new soil of earth (that still contained' "1.109 ome godly element of Heaven's Life)" '1.110 and use it to create the race of man; 1.111 first mingling it with water of new streams; 1.112 o that his new creation, upright man, 1.113 was made in image of commanding Gods? 1.114 On earth the brute creation bends its gaze, 1.115 but man was given a lofty countece 1.116 and was commanded to behold the skies; 1.117 and with an upright face may view the stars:— 1.118 and so it was that shapeless clay put on 1.119 the form of man till then unknown to earth. 1.120 First was the Golden Age. Then rectitude 1.121 pontaneous in the heart prevailed, and faith. 1.122 Avengers were not seen, for laws unframed 1.123 were all unknown and needless. Punishment 1.124 and fear of penalties existed not. 1.125 No harsh decrees were fixed on brazen plates. 1.126 No suppliant multitude the countece 1.127 of Justice feared, averting, for they dwelt 1.128 without a judge in peace. Descended not 1.129 the steeps, shorn from its height, the lofty pine, 1.130 cleaving the trackless waves of alien shores, 1.131 nor distant realms were known to wandering men. 1.132 The towns were not entrenched for time of war; 1.133 they had no brazen trumpets, straight, nor horn 1.134 of curving brass, nor helmets, shields nor swords. 1.135 There was no thought of martial pomp —secure 1.136 a happy multitude enjoyed repose.
1.138 a store of every fruit. The harrow touched 1.139 her not, nor did the plowshare wound 1.140 her fields. And man content with given food, 1.141 and none compelling, gathered arbute fruit 1.142 and wild strawberries on the mountain sides, 1.143 and ripe blackberries clinging to the bush, 1.144 and corners and sweet acorns on the ground, 1.145 down fallen from the spreading tree of Jove. 1.146 Eternal Spring! Soft breathing zephyrs soothed 1.147 and warmly cherished buds and blooms, produced 1.148 without a seed. The valleys though unplowed 1.149 gave many fruits; the fields though not renewed 1.150 white glistened with the heavy bearded wheat:
15.96 of holding mental converse with the gods, 15.97 who live far distant in the highth of heaven; 15.98 and all that Nature has denied to man 15.99 and human vision, he reviewed with eye 15.100 of his enlightened soul. And, when he had 15.101 examined all things in his careful mind 15.102 with watchful study, he released his thought 15.103 to knowledge of the public.
15.110 or did the winds, that thundered when the cloud 15.111 was rent asunder, cause the lightning flash? 15.112 What shook the earth, what laws controlled the star 15.113 as they were moved—and every hidden thing 15.114 he was the first man to forbid the use' "15.115 of any animal's flesh as human food," '15.116 he was the first to speak with learned lips, 15.117 though not believed in this, exhorting them.— 15.119 pollution of your bodies with such food, 15.120 for there are grain and good fruits which bear down 15.121 the branches by their weight, and ripened grape 15.122 upon the vines, and herbs—those sweet by nature 15.123 and those which will grow tender and mellow with 15.124 a fire, and flowing milk is not denied, 15.125 nor honey, redolent of blossoming thyme.
15.127 affording dainties without slaughter, death, 15.128 and bloodshed. Dull beasts delight to satisfy 15.129 their hunger with torn flesh; and yet not all: 15.130 horses and sheep and cattle live on grass. 15.131 But all the savage animals—the fierce 15.132 Armenian tigers and ferocious lions, 15.133 and bears, together with the roving wolves— 15.134 delight in viands reeking with warm blood.
15.136 vitals in vitals gorged, one greedy body' "15.137 fattening with plunder of another's flesh," "15.138 a living being fed on another's life!" '15.139 In that abundance, which our Earth, the best 15.140 of mothers, will afford have you no joy, 15.141 unless your savage teeth can gnaw 15.142 the piteous flesh of some flayed animal
15.364 downwards by weight. The other two devoid 15.365 of weight, are air and—even lighter—fire: 15.366 and, if these two are not constrained, they seek' ' None
47. Philo of Alexandria, On Curses, 108-109, 126 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Philos Essenes, as aged mature men • age and youth

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 403; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 44

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108 A lyre, indeed, or any similar instrument, if it be not struck by some one, is silent; and speech, too, if it be not struck by the principal part, that is to say, the mind, is of necessity tranquil. And, again, as musical instruments are transposed and adapted to an infinite number of mixtures of airs, so also speech corresponds to them, becoming an interpreter of things; '109 for who would converse in a similar manner with parents and children, being by nature the slave of the one, and by birth the master of the others? And who, again, would talk in the same manner to brothers or cousins; or, in short, to near and to distant relations? Who, again, could do so to friends and to strangers, to fellow citizens and to foreigners, though there may be no great difference in point of fortune, or nature, or age between them? For one must behave differently while associating with an old man and with a young one; and, again, with a man of high reputation and a humble man, with a servant and a master; and, again, with a woman and a man, and with an illiterate and a clever man.
126 Now, irrigation may be looked upon in a two-fold light: with regard to that which irrigates, and with regard to that which is irrigated. And might one not say that each of the outward senses is irrigated by the mind as by a fountain, which widens and extends all their faculties, as if they were so many channels for water? No one, therefore, in his senses would say, that the eyes see, but that the mind sees by means of the eyes; or that the ears hear, but that the mind hears by the instrumentality of the ears; or that the nostrils smell, but that the predomit part of man smells through the medium of the nostrils. XXXVII. ' None
48. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Golden Age • Golden Age, as moral value • Golden Age, in Georgic • Golden Age, in myth • age, golden • age, iron

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 123; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 242; Keith and Myers (2023), Vergil and Elegy. 64, 72, 73, 74; Mayor (2017), Religion and Memory in Tacitus’ Annals, 304; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 123
49. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Aristotle, on old age • age, youth • anger, and old age • euergetai, of the Hellenistic age • fear, and old age • old age • old age, of satirist • sorrow, of aging

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 227; Keane (2015), Juvenal and the Satiric Emotions, 175; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 487; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 210; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 227
50. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Acropolis, in the Augustan age • Golden Age • heroic age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 120; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 98; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 242; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 38; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 120; Xinyue (2022), Politics and Divinization in Augustan Poetry, 191
51. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Acropolis, in the Augustan age • Golden Age • Golden Age, in Georgic • Middle Ages • Praises of Spring, as reflection on Golden Age

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 466; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 242; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 46; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 111; Xinyue (2022), Politics and Divinization in Augustan Poetry, 52
52. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Corycian gardener, as Golden Age figure • Corycian gardener, as discrepant from Golden Age ideal • Golden Age • Golden Age, art in • Golden Age, in Georgic • Golden Age, symbolic value of • Iron Age • Iron Age, and Golden Age • Iron Age, and plague • Iron Age, instituted by Jove • Iron Age, technology of • Jove, and Iron Age • Libyans as reflection on Golden Age ideals • Praises of Spring, as reflection on Golden Age • Praises of Spring, as scientific analogue of Golden Age myth • age, golden • bees, as Golden Age ideal • golden age • plague, as reflection on Golden Age ideals in Georgic

 Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 218; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 28, 40, 41, 46, 63, 66, 79, 80, 81, 171, 172, 183, 210, 218, 225; Gee (2013), Aratus and the Astronomical Tradition, 52, 58; Keith and Myers (2023), Vergil and Elegy. 70; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 36, 94, 99, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 156, 158, 174
53. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Golden Age, as moral value • Golden Age, in Georgic • Golden Age, in myth • age, golden

 Found in books: Keith and Myers (2023), Vergil and Elegy. 63; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92
54. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Golden Age • age, golden

 Found in books: Keith and Myers (2023), Vergil and Elegy. 63; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 58
55. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Golden Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 123; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 123
56. Anon., Didache, 15.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Neolithic/Chalcolithic Age (ca. • maturity in Christ

 Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 546; deSilva (2022), Ephesians, 208

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15.1 Therefore, appoint for yourselves bishops and deacons worthy of the Lord, men meek, and not lovers of money, 1 Timothy 3:4 and truthful and proven; for they also render to you the service of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers. And reprove one another, not in anger, but in peace, as you have it in the Gospel; Matthew 18:15-17 but to every one that acts amiss against another, let no one speak, nor let him hear anything from you until he repents. But your prayers and alms and all your deeds so do, as you have it in the Gospel of our Lord. '' None
57. Josephus Flavius, Jewish War, 2.128 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ages of the world • Philos Essenes, as aged mature men

 Found in books: Allison (2018), 4 Baruch, 190; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 73

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2.128 Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι.'' None		sup>
2.128 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising.'' None
58. Lucan, Pharsalia, 1.8-1.23 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Golden Age • Iron Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 122; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 122

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1.8 Wars worse than civil on Emathian plains, And crime let loose we sing; how Rome's high race Plunged in her vitals her victorious sword; Armies akin embattled, with the force of all the shaken earth bent on the fray; And burst asunder, to the common guilt, A kingdom's compact; eagle with eagle met, Standard to standard, spear opposed to spear. Whence, citizens, this rage, this boundless lust " "1.10 To sate barbarians with the blood of Rome? Did not the shade of Crassus, wandering still, Cry for his vengeance? Could ye not have spoiled, To deck your trophies, haughty Babylon? Why wage campaigns that send no laurels home? What lands, what oceans might have been the prize of all the blood thus shed in civil strife! Where Titan rises, where night hides the stars, 'Neath southern noons all quivering with heat, Or where keen frost that never yields to spring " "1.20 In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home " "1.23 In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home "" None
59. Mishnah, Avot, 5.21 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Judges, ages of • Judicial authority (misuse of), service, age limits for • Levitical cities, service, age limits for • Military conscription, age limits for • education, age to begin

 Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 156; Schiffman (1983), Testimony and the Penal Code, 32

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5.21 הוּא הָיָה אוֹמֵר, בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא, בֶּן עֶשֶׂר לַמִּשְׁנָה, בֶּן שְׁלשׁ עֶשְׂרֵה לַמִּצְוֹת, בֶּן חֲמֵשׁ עֶשְׂרֵה לַתַּלְמוּד, בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה, בֶּן עֶשְׂרִים לִרְדֹּף, בֶּן שְׁלשִׁים לַכֹּחַ, בֶּן אַרְבָּעִים לַבִּינָה, בֶּן חֲמִשִּׁים לָעֵצָה, בֶּן שִׁשִּׁים לַזִּקְנָה, בֶּן שִׁבְעִים לַשֵּׂיבָה, בֶּן שְׁמֹנִים לַגְּבוּרָה, בֶּן תִּשְׁעִים לָשׁוּחַ, בֶּן מֵאָה כְּאִלּוּ מֵת וְעָבַר וּבָטֵל מִן הָעוֹלָם:'' None		sup>
5.21 He used to say: At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit of livelihood; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel; At sixty old age; At seventy fullness of years; At eighty the age of “strength”; At ninety a bent body; At one hundred, as good as dead and gone completely out of the world.'' None
60. New Testament, 1 Corinthians, 1.23, 3.1-3.3, 3.16, 4.15, 5.9-5.11, 9.19, 10.1, 10.9, 10.12, 12.11, 13.2, 14.4, 15.5, 15.44, 15.51, 15.53 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Age • Age, adulthood, adult • Age, childhood, child • Ages, two (katãstaseiw) (or “states”) • Aging • Aristotle, on old age • Eschatology, eschatological, belonging to the end-of-days, messianic age • Golden Age • Maturation • golden ages • maturation • maturity • maturity in Christ • messianic age • old age • saeculum, age

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 6, 136, 137, 139, 140, 141, 143, 176, 178, 183, 186, 187, 189; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 500; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 184; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 284, 501, 502; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 49, 55, 58, 71, 73, 74, 77, 78, 80; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 59; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 412; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 189, 206; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 11, 32, 118, 159; deSilva (2022), Ephesians, 153, 318

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1.23 ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν,
3.1 Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2 γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3 Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;

3.16 Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ;
4.15 ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα.
5.9 Ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ μὴ συναναμίγνυσθαι πόρνοις, 5.10 οὐ πάντως τοῖς πόρνοις τοῦ κόσμου τούτου ἢ τοῖς πλεονέκταις καὶ ἅρπαξιν ἢ εἰδωλολάτραις, ἐπεὶ ὠφείλετε ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν. 5.11 νῦν δὲ ἔγραψα ὑμῖν μὴ συναναμίγνυσθαι ἐάν τις ἀδελφὸς ὀνομαζόμενος ᾖ πόρνος ἢ πλεονέκτης ἢ εἰδωλολάτρης ἢ λοίδορος ἢ μέθυσος ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν.
9.19 Ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω·
10.1 Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον,
10.9 μηδὲ ἐκπειράζωμεν τὸν κύριον, καθώς τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο.

10.12 Ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ.
12.11 πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται.
13.2 κἂν ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, κἂν ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη μεθιστάνειν, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι.
14.4 ὁ λαλῶν γλώσσῃ ἑαυτὸν οἰκοδομεῖ·
15.5 καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα·
15.44 σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν.

15.51 ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα,

15.53 δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.' ' None		sup>
1.23 but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks,' "
3.1 Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ." "3.2 I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready," "3.3 for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?" "

3.16 Don't you know that you are a temple of God, and that God'sSpirit lives in you?" 4.15 For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel.
5.9 I wrote to you in my letter to have no company with sexual sinners; 5.10 yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world.' "5.11 But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person." 9.19 For though I was free fromall, I brought myself under bondage to all, that I might gain the more.
10.1 Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea;
10.9 Neither let us test the Lord, as some of them tested, andperished by the serpents.' "

10.12 Thereforelet him who thinks he stands be careful that he doesn't fall." 12.11 But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires.' "
13.2 If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing." 14.4 He whospeaks in another language edifies himself, but he who prophesiesedifies the assembly.
15.5 and that heappeared to Cephas, then to the twelve.
15.44 It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody.

15.51 Behold, I tell you a mystery. We will not all sleep, but wewill all be changed,

15.53 For thiscorruptible must put on incorruption, and this mortal must put onimmortality.' ' None
61. New Testament, 1 Timothy, 4.7, 6.9-6.18 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Age, childhood, child • Age, infancy, infant • Aristotle, on old age • age, present/eschatological • old age

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 283, 284, 508, 512, 517, 518; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 224; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 247

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4.7 τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν·
6.9 οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν· 6.10 ῥίζα γὰρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, ἧς τινὲς ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς. 6.11 Σὺ δέ, ὦ ἄν θρωπε θεοῦ, ταῦτα φεῦγε· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν. 6.12 ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων. 6.13 παραγγέλλω σοι ἐνώπιον τοῦ θεοῦ τοῦ ζωογονοῦντος τὰ πάντα καὶ Χριστοῦ Ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πειλάτου τὴν καλὴν ὁμολογίαν, 6.14 τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, 6.15 ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, 6.16 ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν. 6.17 Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλού του ἀδηλότητι, ἀλλʼ ἐπὶ θεῷ τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν, 6.18 ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς,'' None		sup>
4.7 But refuse profane and old wives' fables. Exercise yourself toward godliness. " 6.9 But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.10 For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. 6.11 But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. 6.12 Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 6.13 I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession, 6.14 that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ; 6.15 which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; 6.16 who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. 6.17 Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.18 that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; '" None
62. New Testament, 2 Timothy, 3.6-3.7, 4.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Age, childhood, child • Age, infancy, infant • Age, youth • Aristotle, on old age • old age • pessimismistic, toward old age

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 281; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 73, 247

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3.6 ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, 3.7 πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα.
4.3 ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν,'' None		sup>
3.6 For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts, 3.7 always learning, and never able to come to the knowledge of the truth.
4.3 For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts; '' None
63. New Testament, Acts, 1.8, 1.11, 2.17, 2.23, 2.25-2.35, 7.52, 8.26-8.40, 15.5, 20.28-20.29 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Age, childhood, child • Age/Era, Eschatological • Ages of the world • Eschatology, eschatological, belonging to the end-of-days, messianic age • Paradise, Humanity’s maturation in • age of Christian maturity • age, present/eschatological • apostolic age • maturity in Christ • old age • two-age framework • way, Humanity’s maturation on

 Found in books: Allison (2018), 4 Baruch, 156, 410; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109; Corley (2002), Ben Sira's Teaching on Friendship, 136; Crabb (2020), Luke/Acts and the End of History, 8, 10; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 99; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 278; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 197; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 135, 138, 189; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 57, 218; Stuckenbruck (2007), 1 Enoch 91-108, 696; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 159; deSilva (2022), Ephesians, 208

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1.8 ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ ἐν πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς.
1.11 οἳ καὶ εἶπαν Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν.
2.17
2.23 τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε,
2.25 Δαυεὶδ γὰρ λέγει εἰς αὐτόν 2.27 2.29 Ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυείδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης· 2.30 προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸςἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ, 2.31 προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐνκατελείφθη εἰς ᾄδην οὔτε ἡ σὰρξ αὐτοῦεἶδεν διαφθοράν. 2.32 τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες. 2.33 τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς καὶ βλέπετε καὶ ἀκούετε. 2.34 οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός
7.52 τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε,
8.26 Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος. 8.27 καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, 8.28 ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν. 8.29 εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. 8.30 προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; 8.31 ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. 8.32 ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη 8.34 ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; 8.35 ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν. 8.36 ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος Ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι; 8.38 καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέ βησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν. 8.39 ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος, ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων. 8.40 Φίλιππος δὲ εὑρέθη εἰς Ἄζωτον, καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισαρίαν.
15.5 Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως.
20.28 προσέχετε ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς τὸ πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους, ποιμαίνειντὴν ἐκκλησίαν τοῦ θεοῦ, ἣν περιεποιήσατο διὰ τοῦ αἵματος τοῦ ἰδίου. 20.29 ἐγὼ οἶδα ὅτι εἰσελεύσονται μετὰ τὴν ἄφιξίν μου λύκοι βαρεῖς εἰς ὑμᾶς μὴ φειδόμενοι τοῦ ποιμνίου,'' None		sup>
1.8 But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth."
1.11 who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky."' "
2.17 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " 2.23 him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; ' "
2.25 For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. " '2.26 Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27 Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. ' "2.28 You made known to me the ways of life. You will make me full of gladness with your presence.' " '2.29 "Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, 2.31 he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32 This Jesus God raised up, whereof we all are witnesses. 2.33 Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34 For David didn\'t ascend into the heavens, but he says himself, \'The Lord said to my Lord, "Sit by my right hand, 2.35 Until I make your enemies the footstool of your feet."\ "
7.52 Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. " 8.26 But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert." 8.27 He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28 He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29 The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30 Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 8.31 He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32 Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn\'t open his mouth. 8.33 In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth." 8.34 The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?" 8.35 Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36 As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?" 8.37 8.38 He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. ' "8.39 When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. " '8.40 But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea.
15.5 But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses."
20.28 Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood. 20.29 For I know that after my departure, vicious wolves will enter in among you, not sparing the flock. '' None
64. New Testament, Apocalypse, 2.6, 2.10, 2.13, 3.3, 3.12, 4.11, 7.9, 11.8, 19.14-19.15, 19.21 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Age, every, with initiated throngs • Age/Era, of Fertility • Ages of the world • Church, Humanity’s maturation in • Golden Age • Middle Ages • Neolithic/Chalcolithic Age (ca. • age, future • age, present/eschatological • maturation • saeculum, age

 Found in books: Allison (2018), 4 Baruch, 190; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 236; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 124; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 190; Levine (2005), The Ancient Synagogue, The First Thousand Years, 573; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 94, 113; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 532, 537, 542, 688; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165, 171, 174, 189, 200; Stuckenbruck (2007), 1 Enoch 91-108, 135

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2.6 ἀλλὰ τοῦτο ἔχεις ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν, ἃ κἀγὼ μισῶ.
2.10 μὴ φοβοῦ ἃ μέλλεις πάσχειν. ἰδοὺ μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν ἵναπειρασθῆτε,καὶ ἔχητε θλίψινἡμερῶν δέκα.γίνου πιστὸς ἄχρι θανάτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς.
2.13 Οἶδα ποῦ κατοικεῖς, ὅπου ὁ θρόνος τοῦ Σατανᾶ, καὶ κρατεῖς τὸ ὄνομά μου, καὶ οὐκ ἠρνήσω τὴν πίστιν μου καὶ ἐν ταῖς ἡμέραις Ἀντίπας, ὁ μάρτυς μου, ὁ πιστός μου, ὃς ἀπεκτάνθη παρʼ ὑμῖν, ὅπου ὁ Σατανᾶς κατοικεῖ.
3.3 μνημόνευε οὖν πῶς εἴληφας καὶ ἤκουσας καὶ τήρει, καὶ μετανόησον· ἐὰν οὖν μὴ γρηγορήσῃς, ἥξω ὡς κλέπτης, καὶ οὐ μὴ γνῷς ποίαν ὥραν ἥξω ἐπὶ σέ·
3.12 Ὁ νικῶν ποιήσω αὐτὸν στύλον ἐν τῷ ναῷ τοῦ θεοῦ μου, καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι, καὶ γράψω ἐπʼ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶτὸ ὄνομα τῆς πὀλεωςτοῦ θεοῦ μου, τῆς καινῆς Ἰερουσαλήμ, ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου, καὶτὸ ὄνομάμουτὸ καινόν.
4.11
7.9 Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν·
11.8 καὶ τὸ πτῶμα αὐτῶν ἐπὶ τῆς πλατείας τῆς πόλεως τῆς μεγάλης, ἥτις καλεῖται πνευματικῶςΣόδομακαὶ Αἴγυπτος, ὅπου καὶ ὁ κύριος αὐτῶν ἐσταυρώθη.
19.14 καὶ τὰ στρατεύματα τὰ ἐν τῷ οὐρανῷ ἠκολούθει αὐτῷ ἐφʼ ἵπποις λευκοῖς, ἐνδεδυμένοιβύσσινον λευκὸν καθαρόν. 19.15 καὶ ἐκτοῦ στόματοςαὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇπατάξῃ τὰ ἔθνη,καὶ αὐτὸςποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ·καὶ αὐτὸςπατεῖ τὴν ληνὸντοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆςτοῦ θεοῦ τοῦ παντοκράτορος.
19.21 καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶπάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶναὐτῶν.'' None		sup>
2.6 But this you have, that you hate the works of the Nicolaitans, which I also hate.' "
2.10 Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life." 2.13 "I know your works and where you dwell, where Satan\'s throne is. You hold firmly to my name, and didn\'t deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells.' "
3.3 Remember therefore how you have received and heard. Keep it, and repent. If therefore you won't watch, I will come as a thief, and you won't know what hour I will come upon you." 3.12 He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name.
4.11 "Worthy are you, our Lord and our God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created!"
7.9 After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands.
11.8 Their dead bodies will be in the street of the great city, which spiritually is called Sodom and Egypt , where also their Lord was crucified.
19.14 The armies which are in heaven followed him on white horses, clothed in white, pure, fine linen. 19.15 Out of his mouth proceeds a sharp, double-edged sword, that with it he should strike the nations. He will rule them with a rod of iron. He treads the winepress of the fierceness of the wrath of God, the Almighty.
19.21 The rest were killed with the sword of him who sat on the horse, the sword which came forth out of his mouth. All the birds were filled with their flesh. '' None
65. New Testament, Colossians, 3.5, 4.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Neolithic/Chalcolithic Age (ca. • maturation • maturity in Christ

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 529; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 78; deSilva (2022), Ephesians, 208

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3.5 Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλολατρία,
4.13 μαρτυρῶ γὰρ αὐτῷ ὅτι ἔχει πολὺν πόνον ὑπὲρ ὑμῶν καὶ τῶν ἐν Λαοδικίᾳ καὶ τῶν ἐν Ἱερᾷ Πόλει.'' None		sup>
3.5 Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry;
4.13 For I testify about him, that he has great zeal for you, and for those in Laodicea, and for those in Hierapolis. '' None
66. New Testament, Ephesians, 1.18, 2.19, 4.13, 4.21, 6.12, 6.16 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Age, childhood, child • Age, youth • Aged, the • Irenaeus of Lyons, maturity, on • maturation • maturity in Christ

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 74; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 99; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 203, 246; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 6, 101, 204; deSilva (2022), Ephesians, 105, 106, 153, 201, 208, 210, 214, 215, 216, 217, 318

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1.18 πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις,
2.19 Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ,
4.13 μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ,
4.21 εἴ γε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθὼς ἔστιν ἀλήθεια ἐν τῷ Ἰησοῦ,
6.12 ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.
6.16 ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι·'' None		sup>
1.18 having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints,
2.19 So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God,
4.13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ;
4.21 if indeed you heard him, and were taught in him, even as truth is in Jesus: ' "
6.12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. " 6.16 above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. '' None
67. New Testament, Galatians, 2.20, 4.19, 4.29, 6.1 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Age, adulthood, adult • Age, childhood, child • Eschatology, eschatological, belonging to the end-of-days, messianic age • golden ages • maturation • maturity • maturity in Christ • messianic age

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 187, 188; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 77; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 59, 60; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 189, 206; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66; deSilva (2022), Ephesians, 106, 214

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2.20 ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ.
4.19 τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν·
4.29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν.
6.1 Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτόν, μὴ καὶ σὺ πειρασθῇς.'' None		sup>
2.20 I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me.
4.19 My little children, of whom I am again in travail untilChrist is formed in you--
4.29 But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. ' "
6.1 Brothers, even if a man is caught in some fault, you who arespiritual must restore such a one in a spirit of gentleness; looking toyourself so that you also aren't tempted. "' None
68. New Testament, Romans, 6.4, 7.22-7.23, 8.21, 9.25, 11.11-11.12, 11.25-11.26, 11.28, 11.32, 12.7-12.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Age • Age, adulthood, adult • Age, childhood, child • Age/Era, Present • Ages of the world • Aging • Old age • ages (aetates) scheme • golden ages • maturation • maturity • maturity in Christ • messianic age • old age

 Found in books: Allison (2018), 4 Baruch, 156; Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 140; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 246; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 498; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 80; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 59, 60; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 253; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 82, 195, 206; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 12, 81, 159; Stuckenbruck (2007), 1 Enoch 91-108, 572; deSilva (2022), Ephesians, 208

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6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.
7.22 συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, 7.23 βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με ἐν τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου.
8.21 ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ.
9.25 ὡς καὶ ἐν τῷ Ὠσηὲ λέγει
11.11 Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο· ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸπαραζηλῶσαιαὐτούς. 11.12 εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν.
11.25 Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· 11.26 καθὼς γέγραπται
11.28 κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ διʼ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας·
11.32 συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπειθίαν ἵνα τοὺς πάντας ἐλεήσῃ.
12.7 εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ, 12.8 εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι.' ' None		sup>
6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. ' "
7.22 For I delight in God's law after the inward man, " '7.23 but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.
8.21 that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God.
9.25 As he says also in Hosea, "I will call them \'my people,\' which were not my people; And her \'beloved,\' who was not beloved."
11.11 I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.12 Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? ' "
11.25 For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, " '11.26 and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. ' "
11.28 Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. " 11.32 For God has shut up all to disobedience, that he might have mercy on all.
12.7 or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8 or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. ' ' None
69. New Testament, Titus, 1.7 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aged, the • accusation,about old age • old age • pleasure, in old age

 Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 99; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 280, 497, 503

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1.7 δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ,'' None		sup>
1.7 For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; "" None
70. New Testament, John, 3.4, 8.57, 10.11-10.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Age • Aging • conversion, age • maturity in Christ • old age

 Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 136; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 262, 278; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 77; deSilva (2022), Ephesians, 208

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3.4 λέγει πρὸς αὐτὸν ὁ Νικόδημος Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι;
8.57 εἶπαν οὖν οἱ Ἰουδαῖοι πρὸς αὐτόν Πεντήκοντα ἔτη οὔπω ἔχεις καὶ Ἀβραὰμ ἑώρακας;
10.11 ἐγὼ ἦλθον ἵνα ζωὴν ἔχωσιν καὶ περισσὸν ἔχωσιν. Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός· ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων· 10.12 ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει, — καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει,—'' None		sup>
3.4 Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother\'s womb, and be born?"
8.57 The Jews therefore said to him, "You are not yet fifty years old, and have you seen Abraham?"
10.11 I am the good shepherd. The good shepherd lays down his life for the sheep. ' "10.12 He who is a hired hand, and not a shepherd, who doesn't own the sheep, sees the wolf coming, leaves the sheep, and flees. The wolf snatches the sheep, and scatters them. "' None
71. New Testament, Luke, 6.21-6.26, 8.9-8.10, 16.8, 16.13, 16.19, 16.22, 16.24, 18.30, 24.25-24.27, 24.44 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Age, adulthood, adult • Age, infancy, infant • Age/Era, Eschatological • Age/Era, Present • Eschatology, eschatological, belonging to the end-of-days, messianic age • Eschatology/Eschatological, Age of Blessing • Paradise, Humanity’s maturation in • age, present/eschatological • ages (aetates) scheme • two-age framework • way, Humanity’s maturation on

 Found in books: Crabb (2020), Luke/Acts and the End of History, 119; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 99; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196, 224; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 252; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 276; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29, 35, 172, 218; Stuckenbruck (2007), 1 Enoch 91-108, 260, 696, 733, 743

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6.21 μακάριοι οἱ πεινῶντες νῦν, ὅτι χορτασθήσεσθε. μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσετε. 6.22 μακάριοί ἐστε ὅταν μισήσωσιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμᾶς καὶ ὀνειδίσωσιν καὶ ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρὸν ἕνεκα τοῦ υἱοῦ τοῦ ἀνθρώπου· 6.23 χάρητε ἐν ἐκείνῃ τῇ ἡμέρᾳ καὶ σκιρτήσατε, ἰδοὺ γὰρ ὁ μισθὸς ὑμῶν πολὺς ἐν τῷ οὐρανῷ· κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς προφήταις οἱ πατέρες αὐτῶν. 6.24 Πλὴν οὐαὶ ὑμῖν τοῖς πλουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν. 6.25 οὐαὶ ὑμῖν, οἱ ἐμπεπλησμένοι νῦν, ὅτι πεινάσετε. οὐαί, οἱ γελῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε. 6.26 οὐαὶ ὅταν καλῶς ὑμᾶς εἴπωσιν πάντες οἱ ἄνθρωποι, κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν.
8.9 Ἐπηρώτων δὲ αὐτὸν οἱ μαθηταὶ αὐτοῦ τίς αὕτη εἴη ἡ παραβολή. 8.10 ὁ δὲ εἶπεν Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνίωσιν.
16.8 καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσίν.
16.13 Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ.
16.19 Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθʼ ἡμέραν λαμπρῶς.
16.22 ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη.
16.24 καὶ αὐτὸς φωνήσας εἶπεν Πάτερ Ἀβραάμ, ἐλέησόν με καὶ πέμψον Λάζαρον ἴνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ.
18.30 ὃς οὐχὶ μὴ λάβῃ πολλαπλασίονα ἐν τῷ καιρῷ τούτῳ καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον.
24.25 καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.26 οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27 καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ.
24.44 Εἶπεν δὲ πρὸς αὐτούς Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ.'' None		sup>
6.21 Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. ' "6.22 Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. " '6.23 Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24 "But woe to you who are rich! For you have received your consolation. 6.25 Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26 Woe, when men speak well of you! For their fathers did the same thing to the false prophets.
8.9 Then his disciples asked him, "What does this parable mean?" 8.10 He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that \'seeing they may not see, and hearing they may not understand.\ 16.8 "His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light.
16.13 No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren\'t able to serve God and mammon."
16.19 "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. ' "
16.22 It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. " "
16.24 He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' " 18.30 who will not receive many times more in this time, and in the world to come, eternal life."
24.25 He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26 Didn\'t the Christ have to suffer these things and to enter into his glory?" 24.27 Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
24.44 He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled."'' None
72. New Testament, Mark, 1.6, 1.11, 4.10-4.11, 4.19, 10.30, 12.23 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Age, adulthood, adult • Age, infancy, infant • Ages of the world • Eschatology, eschatological, belonging to the end-of-days, messianic age • Philos Essenes, as aged mature men • age, present/eschatological • two-age framework

 Found in books: Allison (2018), 4 Baruch, 156; Crabb (2020), Luke/Acts and the End of History, 119; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196, 224; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 276; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 24, 80, 172, 218; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 197

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1.6 καὶ ἦν ὁ Ἰωάνης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας καὶ μέλι ἄγριον.
1.11 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
4.10 Καὶ ὅτε ἐγένετο κατὰ μόνας, ἠρώτων αὐτὸν οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα τὰς παραβολάς. 4.11 καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται,
4.19 καὶ αἱ μέριμναι τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι εἰσπορευόμεναι συνπνίγουσιν τὸν λόγον, καὶ ἄκαρπος γίνεται.
10.30 ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον.
12.23 ἐν τῇ ἀναστάσει τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα.'' None		sup>
1.6 John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. " 1.11 A voice came out of the sky, "You are my beloved Son, in whom I am well pleased."
4.10 When he was alone, those who were around him with the twelve asked him about the parables. 4.11 He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables,
4.19 and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful.
10.30 but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life.
12.23 In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife."'" None
73. New Testament, Matthew, 5.17, 5.22, 5.27-5.29, 5.32, 5.34, 5.38, 5.41, 5.44, 6.24, 7.15-7.19, 12.32, 13.10-13.13, 13.22, 13.24-13.30, 13.35, 13.41-13.43, 18.15, 22.40, 23.13, 24.46 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Age • Age, youth • Age/Era, Eschatological • Age/Era, Present • Ages of the world • Eschatology, eschatological, belonging to the end-of-days, messianic age • Eschatology/Eschatological, Age of Blessing • Irenaeus of Lyons, maturity, on • Maturation • Messianic Age • Middle Ages • age, present/eschatological • maturation • maturity • old age • two-age framework

 Found in books: Allison (2018), 4 Baruch, 190; Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 137; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 74; Corley (2002), Ben Sira's Teaching on Friendship, 136; Crabb (2020), Luke/Acts and the End of History, 119; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 130; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 89, 246; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 504; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196, 224; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 79; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 6; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29, 110, 120, 121, 122, 172, 218; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 176; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 243, 244, 245; Stuckenbruck (2007), 1 Enoch 91-108, 260, 335, 410, 696

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5.17 Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι·
5.22 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.
5.27 Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29 εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν·
5.32 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται.
5.34 Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ·
5.38 Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος.
5.41 καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο.
5.44 Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς·
6.24 Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει· οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ.
7.15 Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. 7.16 ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς· μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα; 7.17 οὕτω πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ· 7.18 οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ἐνεγκεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν, 7.19 πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
12.32 καὶ ὃς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· ὃς δʼ ἂν εἴπῃ κατὰ τοῦ πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι.
13.10 Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ Διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς; 13.11 ὁ δὲ ἀποκριθεὶς εἶπεν ὅτι Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται. 13.12 ὅστις γὰρ ἔχει, δοθήσεται αὐτῷ καὶ περισσευθήσεται· ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὐτοῦ. 13.13 διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν·
13.22 ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ ἡ μέριμνα τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου συνπνίγει τὸν λόγον, καὶ ἄκαρπος γίνεται.
13.24 Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ. 13.25 ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. 13.26 ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησεν, τότε ἐφάνη καὶ τὰ ζιζάνια. 13.27 προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκοδεσπότου εἶπον αὐτῷ Κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῷ σῷ ἀγρῷ; πόθεν οὖν ἔχει ζιζάνια; 13.28 ὁ δὲ ἔφη αὐτοῖς Ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. οἱ δὲ αὐτῷ λέγουσιν Θέλεις οὖν ἀπελθόντες συλλέξωμεν αὐτά; 13.29 ὁ δέ φησιν Οὔ, μή ποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον· 13.30 ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ· καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς Συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον συνάγετε εἰς τὴν ἀποθήκην μου.
13.35 ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς.
13.41 ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν, 13.42 καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 13.43 Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. Ὁ ἔχων ὦτα ἀκουέτω.
18.15 Ἐὰν δὲ ἁμαρτήσῃ ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου·
22.40 ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται.
23.13
24.46 μακάριος ὁ δοῦλος ἐκεῖνος ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει οὕτως ποιοῦντα·'' None		sup>
5.17 "Don\'t think that I came to destroy the law or the prophets. I didn\'t come to destroy, but to fulfill. ' "
5.22 But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. " 5.27 "You have heard that it was said, \'You shall not commit adultery;\ '5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29 If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna.
5.32 but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. ' "
5.34 but I tell you, don't swear at all: neither by heaven, for it is the throne of God; " 5.38 "You have heard that it was said, \'An eye for an eye, and a tooth for a tooth.\ 5.41 Whoever compels you to go one mile, go with him two.
5.44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you,
6.24 "No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can\'t serve both God and Mammon.
7.15 "Beware of false prophets, who come to you in sheep\'s clothing, but inwardly are ravening wolves. 7.16 By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.17 Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. ' "7.18 A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. " "7.19 Every tree that doesn't grow good fruit is cut down, and thrown into the fire. " 12.32 Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this world, nor in that which is to come.
13.10 The disciples came, and said to him, "Why do you speak to them in parables?" 13.11 He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. ' "13.12 For whoever has, to him will be given, and he will have abundance, but whoever doesn't have, from him will be taken away even that which he has. " "13.13 Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. " 13.22 What was sown among the thorns, this is he who hears the word, but the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful.
13.24 He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field, 13.25 but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.26 But when the blade sprang up and brought forth fruit, then the darnel appeared also. ' "13.27 The servants of the householder came and said to him, 'Sir, didn't you sow good seed in your field? Where did this darnel come from?' " '13.28 "He said to them, \'An enemy has done this.\' "The servants asked him, \'Do you want us to go and gather them up?\ '13.29 "But he said, \'No, lest perhaps while you gather up the darnel, you root up the wheat with them. 13.30 Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn."\'"
13.35 that it might be fulfilled which was spoken through the prophet, saying, "I will open my mouth in parables; I will utter things hidden from the foundation of the world."
13.41 The Son of Man will send out his angels, and they will gather out of his kingdom all things that cause stumbling, and those who do iniquity, 13.42 and will cast them into the furnace of fire. There will be weeping and the gnashing of teeth. 13.43 Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear.
18.15 "If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother.
22.40 The whole law and the prophets depend on these two commandments."
23.13 "Woe to you, scribes and Pharisees, hypocrites! For you devour widows\' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation.
24.46 Blessed is that servant whom his lord finds doing so when he comes. '' None
74. Quintilian, Institutes of Oratory, 3.7.24, 11.1.31 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Age groups • Golden Age • age • age-appropriate colors • coming-of-age • old age, descriptions of • old age, in ancient literature • old age, of satirist • rhetorical theory, on style and age

 Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 66; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 73; Keane (2015), Juvenal and the Satiric Emotions, 185, 186, 187; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 218; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 12

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11.1.31 \xa0Again, different kinds of eloquence suit different speakers. For example, a full, haughty, bold and florid style would be less becoming to an old man than that restrained, mild and precise style to which Cicero refers, when he says that his style is beginning to grow gray-haired. It is the same with their style as their clothes; purple and scarlet raiment goes ill with grey hairs.' ' None
75. Quintilian, Institutio Oratoria, 11.1.31 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • age • age-appropriate colors • coming-of-age • old age, descriptions of

 Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 66; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 73

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11.1.31 \xa0Again, different kinds of eloquence suit different speakers. For example, a full, haughty, bold and florid style would be less becoming to an old man than that restrained, mild and precise style to which Cicero refers, when he says that his style is beginning to grow gray-haired. It is the same with their style as their clothes; purple and scarlet raiment goes ill with grey hairs.'' None
76. Suetonius, Otho, 7.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Golden Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 160; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 160

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7.1 \xa0Next, as the day was drawing to its close, he entered the senate and after giving a brief account of himself, alleging that he had been carried off in the streets and forced to undertake the rule, which he would exercise in accordance with the general will, he went to the Palace. When in the midst of the other adulations of those who congratulated and flattered him, he was hailed by the common herd as Nero, he made no sign of dissent; on the contrary, according to some writers, he even made use of that surname in his commissions and his first letters to some of the governors of the provinces. Certain it is that he suffered Nero's busts and statues to be set up again, and reinstated his procurators and freedmen in their former posts, while the first grant that he signed as emperor was one of fifty million sesterces for finishing the Golden House."" None
77. Tacitus, Histories, 3.55 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Golden Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 160; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 160

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3.55 \xa0Vitellius was like a man wakened from a deep sleep. He ordered Julius Priscus and Alfenus Avarus to block the passes of the Apennines with fourteen praetorian cohorts and all the cavalry. A\xa0legion of marines followed them later. These thousands of armed forces, consisting too of picked men and horses, were equal to taking the offensive if they had had another leader. The rest of the cohorts Vitellius gave to his brother Lucius for the defence of Rome, while he, abating in no degree his usual life of pleasure and urged on by his lack of confidence in the future, held the comitia before the usual time, and designated the consuls for many years to come. He granted special treaties to allies and bestowed Latin rights on foreigners with a generous hand; he reduced the tribute for some provincials, he relieved others from all obligations â\x80\x94 in short, with no regard for the future he crippled the empire. But the mob attended in delight on the great indulgences that he bestowed; the most foolish citizens bought them, while the wise regarded as worthless privileges which could neither be granted nor accepted if the state was to stand. Finally Vitellius listened to the demands of his army which had stopped at Mevania, and left Rome, accompanied by a long line of senators, many of whom were drawn in his train by their desire to secure his favour, most however by fear. So he came to camp with no clear purpose in mind, an easy prey to treacherous advice.'' None
78. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • old age, in ancient literature • old age, of satirist • retirement age • senators absences,, respect for age

 Found in books: Keane (2015), Juvenal and the Satiric Emotions, 182; Talbert (1984), The Senate of Imperial Rome, 153
79. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Golden Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 314; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 314
80. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Golden Age

 Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 62; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 143
81. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Golden Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 120; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 120
82. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Golden Age • Iron Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 121; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121
83. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Golden Age • Silver Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 280, 314; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 280, 314
84. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Golden Age

 Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 207; Xinyue (2022), Politics and Divinization in Augustan Poetry, 191, 192
85. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Golden Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 160; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 160
86. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • age, old • age, youth • old age

 Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 202; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 160
87. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Ages of the world • decline, historical, ageing of the world • golden age • two-age framework

 Found in books: Allison (2018), 4 Baruch, 154; Crabb (2020), Luke/Acts and the End of History, 107, 111, 114
88. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Juvenal, old age • anger, and old age • myth, Golden Age • old age • old age, and fastidium • old age, of satirist

 Found in books: Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 192; Keane (2015), Juvenal and the Satiric Emotions, 177, 178; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 488
89. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • age, old • age, youth • old age

 Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 106; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 201
90. None, None, nan (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Middle Ages • Middle Ages xxiii

 Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 164; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 230
91. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ages of the world • maturity in Christ

 Found in books: Allison (2018), 4 Baruch, 190; deSilva (2022), Ephesians, 153
92. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • age, and religious participation • age, at marriage • old age

 Found in books: Brule (2003), Women of Ancient Greece, 84; Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 218
93. Irenaeus, Refutation of All Heresies, 1.10.1, 3.1.1, 3.20.1, 3.23.5, 3.24.1, 4.6.6, 4.18.5, 4.38.1-4.38.3, 5.1.1, 5.1.3, 5.2.2-5.2.3, 5.6.1, 5.9.2-5.9.3, 5.10.1, 5.11.1, 5.20.2, 5.22.2, 5.33.4, 5.35.2, 5.36.1-5.36.2 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Age • Ages of the world • Aging • Church, Humanity’s maturation in • Irenaeus of Lyons, maturity, on • Neolithic/Chalcolithic Age (ca. • Old age • Paradise, Humanity’s maturation in • maturation • way, Humanity’s maturation on

 Found in books: Allison (2018), 4 Baruch, 156; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 67, 74, 76, 81, 86; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 119, 120, 121, 123, 124, 125, 126, 127, 128, 129, 140, 142, 146, 147, 172; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 497, 531, 684; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 56, 63, 64, 65, 66, 67, 68, 69, 70, 71, 73, 74, 75, 76, 77, 78, 79, 80; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 78

4.38 But the scales of fishes - for instance, the seahorse - cause the stars to appear to be; the scales being steeped in a mixture of water and gum, and fastened on the ceiling at intervals. 5.10 It has been easily made evident to all, that the heresy of the Peratae is altered in name only from the (art) of the astrologers. And the rest of the books of these (heretics) contain the same method, if it were agreeable to any one to wade through them all. For, as I said, they suppose that the causes of the generation of all begotten things are things unbegotten and superjacent, and that the world with us has been produced after the mode of emanation, which (world) they denominate formal. And (they maintain) that all those stars together which are beheld in the firmament have been causes of the generation of this world. They have, however, altered the name of these, as one may perceive from the Proastioi by means of a comparison (of the two systems). And secondly, according to the same method as that whereby the world was made from a supernal emanation, they affirm that in this manner objects here derive from the emanation of the stars their generation, and corruption, and arrangement. Since, then, astrologers are acquainted with the horoscope, and meridian, and setting, and the point opposite the meridian; and since these stars occupy at different times different positions in space, on account of the perpetual revolution of the universe, there are (necessarily) at different periods different declinations towards a centre, and (different) ascensions to centres. (Now the Peratic here-ties), affixing an allegorical import to this arrangement of the astrologers, delineate the centre, as it were, a god and monad and lord over universal generation, whereas the declination (is regarded by them as a power) on the left, and ascension on the right. When any one, therefore, falling in with the treatises of these (heretics), finds mention among them of right or left power, let him recur to the centre, and the declination, and the ascension (of the Chaldean sages, and) he will clearly observe that the entire system of these (Peratae) consists of the astrological doctrine. 1.10.1 The Church, though dispersed through our the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: She believes in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His future manifestation from heaven in the glory of the Father "to gather all things in one," and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven,, and things in earth, and things under the earth, and that every tongue should confess" to Him, and that He should execute just judgment towards all; that He may send "spiritual wickednesses," and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning of their Christian course, and others from the date of their repentance, and may surround them with everlasting glory.
3.1.1 WE have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. For it is unlawful to assert that they preached before they possessed "perfect knowledge," as some do even venture to say, boasting themselves as improvers of the apostles. For, after our Lord rose from the dead, the apostles were invested with power from on high when the Holy Spirit came down upon them, were filled from all His gifts, and had perfect knowledge: they departed to the ends of the earth, preaching the glad tidings of the good things sent from God to us, and proclaiming the peace of heaven to men, who indeed do all equally and individually possess the Gospel of God. Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter. Luke also, the companion of Paul, recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia.
3.20.1 God, then, was made man, and the Lord did Himself save us, giving us the token of the Virgin. But not as some allege, among those now presuming to expound the Scripture, thus: "Behold, a young woman shall conceive, and bring forth a son," as Theodotion the Ephesian has interpreted, and Aquila of Pontus, both Jewish proselytes. The Ebionites, following these, assert that He was begotten by Joseph; thus destroying, as far as in them lies, such a marvellous dispensation of God, and setting aside the testimony of the prophets which proceeded from God. For truly this prediction was uttered before the removal of the people to Babylon; that is, anterior to the supremacy acquired by the Medes and Persians. But it was interpreted into Greek by the Jews themselves, much before the period of our Lord\'s advent, that there might remain no suspicion that perchance the Jews, complying with our humour, did put this interpretation upon these words. They indeed, had they been cognizant of our future existence, and that we should use these proofs from the Scriptures, would themselves never have hesitated to burn their own Scriptures, which do declare that all other nations partake of eternal life, and show that they who boast themselves as being the house of Jacob and the people of Israel, am disinherited from the grace of God.
3.20.1 Long-suffering therefore was God, when man became a defaulter, as foreseeing that victory which should be granted to him through the Word. For, when strength was made perfect in weakness, it showed the kindness and transcendent power of God. For as He patiently suffered Jonah to be swallowed by the whale, not that he should be swallowed up and perish altogether, but that, having been cast out again, he might be the more subject to God, and might glorify Him the more who had conferred upon him such an unhoped-for deliverance, and might bring the Ninevites to a lasting repentance, so that they should be convened to the Lord, who would deliver them from death, having been struck with awe by that portent which had been wrought in Jonah\'s case, as the Scripture says of them, "And they returned each from his evil way, and the unrighteousness which was in their hands, saying, Who knoweth if God will repent, and turn away His anger from us, and we shall not perish?"--so also, from the beginning, did God permit man to be swallowed up by the great whale, who was the author of transgression, not that he should perish altogether when so engulphed; but, arranging and preparing the plan of salvation, which was accomplished by the Word, through the sign of Jonah, for those who held the same opinion as Jonah regarding the Lord, and who confessed, and said, "I am a servant of the Lord, and I worship the Lord God of heaven, who hath made the sea and the dry land." This was done that man, receiving an unhoped-for salvation from God, might rise from the dead, and glorify God, and repeat that word which was uttered in prophecy by Jonah: "I cried by reason of mine affliction to the Lord my God, and He heard me out of the belly of hell;" and that he might always continue glorifying God, and giving thanks without ceasing, for that salvation which he has derived from Him, "that no flesh should glory in the Lord\'s presence;" and that man should never adopt an opposite opinion with regard to God, supposing that the incorruptibility which belongs to him is his own naturally, and by thus not holding the truth, should boast with empty superciliousness, as if he were naturally like to God. For he (Satan) thus rendered him (man) more ungrateful towards his Creator, obscured the love which God had towards man, and blinded his mind not to perceive what is worthy of God, comparing himself with, and judging himself equal to, God.
3.23.5 The case of Adam, however, had no analogy with this, but was altogether different. For, having been beguiled by another under the pretext of immortality, he is immediately seized with terror, and hides himself; not as if he were able to escape from God; but, in a state of confusion at having transgressed His command, he feels unworthy to appear before and to hold converse with God. Now, "the fear of the Lord is the beginning of wisdom;" the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. For Adam showed his repentance by his conduct, through means of the girdle which he used, covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh (since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things), he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing as follows: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws have retained this clothing for ever, thus humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves. For this purpose, too, He interrogates them, that the blame might light upon the woman; and again, He interrogates her, that she might convey the blame to the serpent. For she related what had occurred. "The serpent," says she, "beguiled me, and I did eat." But He put no question to the serpent; for He knew that he had been the prime mover in the guilty deed; but He pronounced the curse upon him in the first instance, that it might fall upon man with a mitigated rebuke. For God detested him who had led man astray, but by degrees, and little by little, He showed compassion to him who had been beguiled.
3.24.1 Thus, then, have all these men been exposed, who bring in impious doctrines regarding our Maker and Framer, who also formed this world. and above whom there is no other God and those have been overthrown by their own arguments who teach falsehoods regarding the substance of our Lord, and the dispensation which He fulfilled for the sake of His own creature man. But it has, on the other hand, been shown, that the preaching of the Church is everywhere consistent, and continues in an even course, and receives testimony from the prophets, the apostles, and all the disciples--as I have proved--through those in the beginning, the middle, and the end, and through the entire dispensation of God, and that well-grounded system which tends to man\'s salvation, namely, our faith; which, having been received from the Church, we do preserve, and which always, by the Spirit of God, renewing its youth, as if it were some precious deposit in an excellent vessel, causes the vessel itself containing it to renew its youth also. For this gift of God has been entrusted to the Church, as breath was to the first created man, for this purpose, that all the members receiving it may be vivified; and the means of communion with Christ has been distributed throughout it, that is, the Holy Spirit, the earnest of incorruption, the means of confirming our faith, and the ladder of ascent to God. "For in the Church," it is said, "God hath set apostles, prophets, teachers," and all the other means through which the Spirit works; of which all those are not partakers who do not join themselves to the Church, but defraud themselves of life through their perverse opinions and infamous behaviour. For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church, and every kind of grace; but the Spirit is truth. Those, therefore, who do not partake of Him, are neither nourished into life from the mother\'s breasts, nor do they enjoy that most limpid fountain which issues from the body of Christ; but they dig for themselves broken cisterns out of earthly trenches, and drink putrid water out of the mire, fleeing from the faith of the Church lest they be convicted; and rejecting the Spirit, that they may not be instructed.
4.6.6 For by means of the creation itself, the Word reveals God the Creator; and by means of the world does He declare the Lord the Maker of the world; and by means of the formation of man the Artificer who formed him; and by the Son that Father who begat the Son: and these things do indeed address all men in the same manner, but all do not in the same way believe them. But by the law and the prophets did the Word preach both Himself and the Father alike to all; and all the people heard Him alike, but all did not alike believe. And through the Word Himself who had been made visible and palpable, was the Father shown forth, although all did not equally believe in Him; but all saw the Father in the Son: for the Father is the invisible of the Son, but the Son the visible of the Father. And for this reason all spake with Christ when He was present upon earth, and they named Him God. Yea, even the demons exclaimed, on beholding the Son: "We know Thee who Thou art, the Holy One of God."\' And the devil looking at Him, and tempting Him, said: "If Thou art the Son of God;"--all thus indeed seeing and speaking of the Son and the Father, but all not believing in them.
4.18.5 Then, again, how can they say that the flesh, which is nourished with the body of the Lord and with His blood, goes to corruption, and does not partake of life? Let them, therefore, either alter their opinion, or cease from offering the things just mentioned. But our opinion is in accordance with the Eucharist, and the Eucharist in turn establishes our opinion. For we offer to Him His own, announcing consistently the fellowship and union of the flesh and Spirit. For as the bread, which is produced from the earth, when it receives the invocation of God, is no longer common bread, but the Eucharist, consisting of two realities, earthly and heavenly; so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection to eternity.
4.38.1 If, however, any one say, "What then? Could not God have exhibited man as perfect from beginning?" let him know that, inasmuch as God is indeed always the same and unbegotten as respects Himself, all things are possible to Him. But created things must be inferior to Him who created them, from the very fact of their later origin; for it was not possible for things recently created to have been uncreated. But inasmuch as they are not uncreated, for this very reason do they come short of the perfect. Because, as these things are of later date, so are they infantile; so are they unaccustomed to, and unexercised in, perfect discipline. For as it certainly is in the power of a mother to give strong food to her infant, but she does not do so, as the child is not yet able to receive more substantial nourishment; so also it was possible for God Himself to have made man perfect from the first, but man could not receive this perfection, being as yet an infant. And for this cause our Lord in these last times, when He had summed up all things into Himself, came to us, not as He might have come, but as we were capable of beholding Him. He might easily have come to us in His immortal glory, but in that case we could never have endured the greatness of the glory; and therefore it was that He, who was the perfect bread of the Father, offered Himself to us as milk, because we were as infants. He did this when He appeared as a man, that we, being nourished, as it were, from the breast of His flesh, and having, by such a course of milk nourishment, become accustomed to eat and drink the Word of God, may be able also to contain in ourselves the Bread of immortality, which is the Spirit of the Father.' "4.38.3 With God there are simultaneously exhibited power, wisdom, and goodness. His power and goodness appear in this, that of His own will He called into being and fashioned things having no previous existence; His wisdom is shown in His having made created things parts of one harmonious and consistent whole; and those things which, through His super-eminent kindness, receive growth and a long period of existence, do reflect the glory of the uncreated One, of that God who bestows what is good ungrudgingly. For from the very fact of these things having been created, it follows that they are not uncreated; but by their continuing in being throughout a long course of ages, they shall receive a faculty of the Uncreated, through the gratuitous bestowal of eternal existence upon them by God. And thus in all things God has the pre-eminence, who alone is uncreated, the first of all things, and the primary cause of the existence of all, while all other things remain under God's subjection. But being in subjection to God is continuance in immortality, and immortality is the glory of the uncreated One. By this arrangement, therefore, and these harmonies, and a sequence of this nature, man, a created and organized being, is rendered after the image and likeness of the uncreated God, -the Father planning everything well and giving His commands, the Son carrying these into execution and performing the work of creating, and the Spirit nourishing and increasing what is made, but man making progress day by day, and ascending towards the perfect, that is, approximating to the uncreated One. For the Uncreated is perfect, that is, God. Now it was necessary that man should in the first instance be created; and having been created, should receive growth; and having received growth, should be strengthened; and having been strengthened, should abound; and having abounded, should recover from the disease of sin; and having recovered, should be glorified; and being glorified, should see his Lord. For God is He who is yet to be seen, and the beholding of God is productive of immortality, but immortality renders one nigh unto God." 5.1.1 FOR in no other way could we have learned the things of God, unless our Master, existing as the Word, had become man. For no other being had the power of revealing to us the things of the Father, except His own proper Word. For what other person "knew the mind of the Lord," or who else "has become His counsellor?" Again, we could have learned in no other way than by seeing our Teacher, and hearing His voice with our own ears, that, having become imitators of His works as well as doers of His words, we may have communion with Him, receiving increase from the perfect One, and from Him who is prior to all creation. We--who were but lately created by the only best and good Being, by Him also who has the gift of immortality, having been formed after His likeness (predestinated, according to the prescience of the Father, that we, who had as yet no existence, might come into being), and made the first-fruits of creation--have received, in the times known beforehand, the blessings of salvation according to the ministration of the Word, who is perfect in all things, as the mighty Word, and very man, who, redeeming us by His own blood in a manner consot to reason, gave Himself as a redemption for those who had been led into captivity. And since the apostasy tyrannized over us unjustly, and, though we were by nature the property of the omnipotent God, alienated us contrary to nature, rendering us its own disciples, the Word of God, powerful in all things, and not defective with regard to His own justice, did righteously turn against that apostasy, and redeem from it His own property, not by violent means, as the apostasy had obtained dominion over us at the beginning, when it insatiably snatched away what was not its own, but by means of persuasion, as became a God of counsel, who does not use violent means to obtain what He desires; so that neither should justice be infringed upon, nor the ancient handiwork of God go to destruction. Since the Lord thus has redeemed us through His own blood, giving His soul for our souls, and His flesh for our flesh, and has also poured out the Spirit of the Father for the union and communion of God and man, imparting indeed God to men by means of the Spirit, and, on the other hand, attaching man to God by His own incarnation, and bestowing upon us at His coming immortality durably and truly, by means of communion with God,--all the doctrines of the heretics fall to ruin.
5.1.3 Vain also are the Ebionites, who do not receive by faith into their soul the union of God and man, but who remain in the old leaven of the natural birth, and who do not choose to understand that the Holy Ghost came upon Mary, and the power of the Most High did overshadow her: wherefore also what was generated is a holy thing, and the Son of the Most High God the Father of all, who effected the incarnation of this being, and showed forth a new kind of generation; that as by the former generation we inherited death, so by this new generation we might inherit life. Therefore do these men reject the commixture of the heavenly wine, and wish it to be water of the world only, not receiving God so as to have union with Him, but they remain in that Adam who had been conquered and was expelled from Paradise: not considering that as, at the beginning of our formation in Adam, that breath of life which proceeded from God, having been united to what had been fashioned, animated the man, and manifested him as a being endowed with reason; so also, in the times of the end, the Word of the Father and the Spirit of God, having become united with the ancient substance of Adam\'s formation, rendered man living and perfect, receptive of the perfect Father, in order that as in the natural Adam we all were dead, so in the spiritual we may all be made alive. For never at any time did Adam escape the harms of God, to whom the Father speaking, said, "Let Us make man in Our image, after Our likeness." And for this reason in the last times (fine), not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father, His hands formed a living man, in order that Adam might be created again after the image and likeness of God.
5.2.2 But vain in every respect are they who despise the entire dispensation of God, and disallow the salvation of the flesh, and treat with contempt its regeneration, maintaining that it is not capable of incorruption. But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body. For blood can only come from veins and flesh, and whatsoever else makes up the substance of man, such as the Word of God was actually made. By His own blood he redeemed us, as also His apostle declares, "In whom we have redemption through His blood, even the remission of sins." And as we are His members, we are also nourished by means of the creation (and He Himself grants the creation to us, for He causes His sun to rise, and sends rain when He wills). He has acknowledged the cup (which is a part of the creation) as His own blood, from which He bedews our blood; and the bread (also a part of the creation) He has established as His own body, from which He gives increase to our bodies. 5.2.3 When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made, from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which flesh is nourished from the body and blood of the Lord, and is a member of Him?--even as the blessed Paul declares in his Epistle to the Ephesians, that "we are members of His body, of His flesh, and of His bones." He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh; but he refers to that dispensation by which the Lord became an actual man, consisting of flesh, and nerves, and bones,--that flesh which is nourished by the cup which is His blood, and receives increase from the bread which is His body. And just as a cutting from the vine planted in the ground fructifies in its season, or as a corn of wheat falling into the earth and becoming decomposed, rises with manifold increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for the use of men, and having received the Word of God, becomes the Eucharist, which is the body and blood of Christ; so also our bodies, being nourished by it, and deposited in the earth, and suffering decomposition there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives to this mortal immortality, and to this corruptible incorruption, because the strength of God is made perfect in weakness, in order that we may never become puffed up, as if we had life from ourselves, and exalted against God, our minds becoming ungrateful; but learning by experience that we possess eternal duration from the excelling power of this Being, not from our own nature, we may neither undervalue that glory which surrounds God as He is, nor be ignorant of our own nature, but that we may know what God can effect, and what benefits man receives, and thus never wander from the true comprehension of things as they are, that is, both with regard to God and with regard to man. And might it not be the case, perhaps, as I have already observed, that for this purpose God permitted our resolution into the common dust of mortality, that we, being instructed by every mode, may be accurate in all things for the future, being ignorant neither of God nor of ourselves?
5.6.1 Now God shall be glorified in His handiwork, fitting it so as to be conformable to, and modelled after, His own Son. For by the hands of the Father, that is, by the Son and the Holy Spirit, man, and not merely a part of man, was made in the likeness of God. Now the soul and the spirit are certainly a part of the man, but certainly not the man; for the perfect man consists in the commingling and the union of the soul receiving the spirit of the Father, and the admixture of that fleshly nature which was moulded after the image of God. For this reason does the apostle declare, "We speak wisdom among them that are perfect," terming those persons "perfect" who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as he used Himself also to speak. In like manner we do also hear many brethren in the Church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God, whom also the apostle terms "spiritual," they being spiritual because they partake of the Spirit, and not because their flesh has been stripped off and taken away, and because they have become purely spiritual. For if any one take away the substance of flesh, that is, of the handiwork of God, and understand that which is purely spiritual, such then would not be a spiritual man but would be the spirit of a man, or the Spirit of God. But when the spirit here blended with the soul is united to God\'s handiwork, the man is rendered spiritual and perfect because of the outpouring of the Spirit, and this is he who was made in the image and likeness of God. But if the Spirit be wanting to the soul, he who is such is indeed of an animal nature, and being left carnal, shall be an imperfect being, possessing indeed the image of God in his formation (in plasmate), but not receiving the similitude through the Spirit; and thus is this being imperfect. Thus also, if any one take away the image and set aside the handiwork, he cannot then understand this as being a man, but as either some part of a man, as I have already said, or as something else than a man. For that flesh which has been moulded is not a perfect man in itself, but the body of a man, and part of a man. Neither is the soul itself, considered apart by itself, the man; but it is the soul of a man, and part of a man. Neither is the spirit a man, for it is called the spirit, and not a man; but the commingling and union of all these constitutes the perfect man. And for this cause does the apostle, explaining himself, make it clear that the saved man is a complete man as well as a spiritual man; saying thus in the first Epistle to the Thessalonians, "Now the God of peace sanctify you perfect (perfectos); and may your spirit, and soul, and body be preserved whole without complaint to the coming of the Lord Jesus Christ." Now what was his object in praying that these three--that is, soul, body, and spirit-- might be preserved to the coming of the Lord, unless he was aware of the future reintegration and union of the three, and that they should be heirs of one and the same salvation? For this cause also he declares that those are "the perfect" who present unto the Lord the three component parts without offence. Those, then, are the perfect who have had the Spirit of God remaining in them, and have preserved their souls and bodies blameless, holding fast the faith of God, that is, that faith which is directed towards God, and maintaining righteous dealings with respect to their neighbours.
5.9.2 On the other hand, as many as fear God and trust in His Son\'s advent, and who through faith do establish the Spirit of God in their hearts,--such men as these shall be properly called both "pure," and "spiritual," and "those living to God," because they possess the Spirit of the Father, who purifies man, and raises him up to the life of God. For as the Lord has testified that "the flesh is weak," so does He also say that "the spirit is willing." For this latter is capable of working out its own suggestions. If, therefore, any one admix the ready inclination of the Spirit to be, as it were, a stimulus to the infirmity of the flesh, it inevitably follows that what is strong will prevail over the weak, so that the weakness of the flesh will be absorbed by the strength of the Spirit; and that the man in whom this takes place cannot in that case be carnal, but Spiritual, because of the fellowship of the Spirit. Thus it is, therefore, that the martyrs bear their witness, and despise death, not after the infirmity of the flesh, but because of the readiness of the Spirit. For when the infirmity of the flesh is absorbed, it exhibits the Spirit as powerful; and again, when the Spirit absorbs the weakness of the flesh, it possesses the flesh as an inheritance in itself, and from both of these is formed a living man,--living, indeed, because he partakes of the Spirit, but man, because of the substance of flesh. 5.9.3 The flesh, therefore, when destitute of the Spirit of God, is dead, not having life, and cannot possess the kingdom of God: it is as irrational blood, like water poured out upon the ground. And therefore he says, "As is the earthy, such are they that are earthy." But where the Spirit of the Father is, there is a living man; there is the rational blood preserved by God for the avenging of those that shed it; there is the flesh possessed by the Spirit, forgetful indeed of what belongs to it, and adopting the quality of the Spirit, being made conformable to the Word of God. And on this account he (the apostle) declares, "As we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven." What, therefore, is the earthly? That which was fashioned. And what is the heavenly? The Spirit. As therefore he says, when we were destitute of the celestial Spirit, we walked in former times in the oldness of the flesh, not obeying God; so now let us, receiving the Spirit, walk in newness of life, obeying God. Inasmuch, therefore, as without the Spirit of God we cannot be saved, the apostle exhorts us through faith and chaste conversation to preserve the Spirit of God, lest, having become non-participators of the Divine Spirit, we lose the kingdom of heaven; and he exclaims, that flesh in itself, and blood, cannot possess the kingdom God.
5.11.1 The apostle, foreseeing the wicked speeches of unbelievers, has particularized the works which he terms carnal; and he explains himself, lest any room for doubt be left to those who do dishonestly pervert his meaning, thus saying in the Epistle to the Galatians: "Now the works of the flesh are manifest, which are adulteries, fornications, uncleanness, luxuriousness, idolatries, witchcrafts, hatreds, contentions jealousies, wraths, emulations, animosities, irritable speeches, dissensions, heresies, envyings, drunkenness, carousings, and such like; of which I warn you, as also I have warned you, that they who do such things shall not inherit the kingdom of God." Thus does he point out to his hearers in a more explicit manner what it is he means when he declares, "Flesh and blood shall not inherit the kingdom of God." For they who do these things, since they do indeed walk after the flesh, have not the power of living unto God. And then, again, he proceeds to tell us the spiritual actions which vivify a man, that is, the engrafting of the Spirit; thus saying, "But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law." As, therefore, he who has gone forward to the better things, and has brought forth the fruit of the Spirit, is saved altogether because of the communion of the Spirit; so also he who has continued in the aforesaid works of the flesh, being truly reckoned as carnal, because he did not receive the Spirit of God, shall not have power to inherit the kingdom of heaven. As, again, the same apostle testifies, saying to the Corinthians, "Know ye not that the unrighteous shall not inherit the kingdom of God? Do not err," he says: "neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor revilers, nor rapacious persons, shall inherit the kingdom of God. And these ye indeed have been; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of the Lord Jesus Christ, and in the Spirit of our God." He shows in the clearest manner through what things it is that man goes to destruction, if he has continued to live after the flesh; and then, on the other hand, he points out through what things he is saved. Now he says that the things which save are the name of our Lord Jesus Christ, and the Spirit of our God.
5.20.2 Those, therefore, who desert the preaching of the Church, call in question the knowledge of the holy presbyters, not taking into consideration of how much greater consequence is a religious man, even in a private station, than a blasphemous and impudent sophist. Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, in harmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth. It behoves us, therefore, to avoid their doctrines, and to take careful heed lest we suffer any injury from them; but to flee to the Church, and be brought up in her bosom, and be nourished with the Lord\'s Scriptures. For the Church has been planted as a garden (paradisus) in this world; therefore says the Spirit of God, "Thou mayest freely eat from every tree of the garden," that is, Eat ye from every Scripture of the Lord; but ye shall not eat with an uplifted mind, nor touch any heretical discord. For these men do profess that they have themselves the knowledge of good and evil; and they set their own impious minds above the God who made them. They therefore form opinions on what is beyond the limits of the understanding. For this cause also the apostle says, "Be not wise beyond what it is fitting to be wise, but be wise prudently," that we be not east forth by eating of the "knowledge" of these men (that knowledge which knows more than it should do) from the paradise of life. Into this paradise the Lord has introduced those who obey His call, "summing up in Himself all things which are in heaven, and which are on earth;" but the things in heaven are spiritual, while those on earth constitute the dispensation in human nature (secundum hominem est dispositio). These things, therefore, He recapitulated in Himself: by uniting man to the Spirit, and causing the Spirit to dwell in man, He is Himself made the head of the Spirit, and gives the Spirit to be the head of man: for through Him (the Spirit) we see, and hear, and speak.
5.22.2 He taught by His commandment that we who have been set free should, when hungry, take that food which is given by God; and that, when placed in the exalted position of every grace that can be received, we should not, either by trusting to works of righteousness, or when adorned with super- eminent gifts of ministration, by any means be lifted up with pride, nor should we tempt God, but should feel humility in all things, and have ready to hand this saying, "Thou shall not tempt the LORD thy God." As also the apostle taught, saying, "Minding not high things, but consenting to things of low estate;" that we should neither be ensnared with riches, nor mundane glory, nor present fancy, but should know that we must "worship the LORD thy God, and serve Him alone," and give no heed to him who falsely promised things not his own, when he said, "All these will I give thee, if, falling down, thou wilt worship me." For he himself confesses that to adore him, and to do his will, is to fall from the glory of God. And in what thing either pleasant or good can that man who has fallen participate? Or what else can such a person hope for or expect, except death? For death is next neighbour to him who has fallen. Hence also it follows that he will not give what he has promised. For how can he make grants to him who has fallen? Moreover, since God rules over men and him too, and without the will of our Father in heaven not even a sparrow falls to the ground, it follows that his declaration, "All these things are delivered unto me, and to whomsoever I will I give them," proceeds from him when puffed up with pride. For the creation is not subjected to his power, since indeed he is himself but one among created things. Nor shall he give away the rule over men to men; but both all other things, and all human affairs, are arranged according to God the Father\'s disposal. Besides, the Lord declares that "the devil is a liar from the beginning, and the truth is not in him." If then he be a liar and the truth be not in him, he certainly did not speak truth, but a lie, when he said, "For all these things are delivered to me, and to whomsoever I will I give them."
5.33.4 And these things are bone witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled (suntetagmena) by him. And he says in addition, "Now these things are credible to believers." And he says that, "when the traitor Judas did not give credit to them, and put the question, \'How then can things about to bring forth so abundantly be wrought by the Lord?\' the Lord declared, \'They who shall come to these times shall see.\'" When prophesying of these times, therefore, Esaias says: "The wolf also shall feed with the lamb, and the leopard shall take his rest with the kid; the calf also, and the bull, and the lion shall eat together; and a little boy shall lead them. The ox and the bear shall feed together, and their young ones shall agree together; and the lion shall eat straw as well as the ox. And the infant boy shall thrust his hand into the asp\'s den, into the nest also of the adder\'s brood; and they shall do no harm, nor have power to hurt anything in my holy mountain." And again he says, in recapitulation, "Wolves and lambs shall then browse together, and the lion shall eat straw like the ox, and the serpent earth as if it were bread; and they shall neither hurt nor annoy anything in my holy mountain, saith the Lord." I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is true now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just the words shall also apply to those animals mentioned. For God is non in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is to be sought for showing that the lion shall then feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw at that period, of what a quality must the wheat itself be whose straw shall serve as suitable food for lions?
5.35.2 Now all these things being such as they are, cannot be understood in reference to super-celestial matters; "for God," it is said, "will show to the whole earth that is under heaven thy glory." But in the times of the kingdom, the earth has been called again by Christ to its pristine condition, and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet Isaiah says, "Behold, I have depicted thy walls upon my hands, and thou art always in my sight," And the apostle, too, writing to the Galatians, says in like manner, "But the Jerusalem which is above is free, which is the mother of us all." He does not say this with any thought of an erratic AEon, or of any other power which departed from the Pleroma, or of Prunicus, but of the Jerusalem which has been delineated on God\'s hands. And in the Apocalypse John saw this new Jerusalem descending upon the new earth. For after the times of the kingdom, he says, "I saw a great white throne, and Him who sat upon it, from whose face the earth fled away, and the heavens; and there was no more place for them." And he sets forth, too, the things connected with the general resurrection and the judgment, mentioning "the dead, great and small." "The sea," he says, "gave up the dead which it had in it, and death and hell delivered up the dead that they contained; and the books were opened. Moreover," he says, "the book of life was opened, and the dead were judged out of those things that were written in the books, according to their works; and death and hell were sent into the lake of fire, the second death." Now this is what is called Gehenna, which the Lord styled eternal fire. "And if any one," it is said, "was not found written in the book of life, he was sent into the lake of fire." And after this, he says, "I saw a new heaven and a new earth, for the first heaven and earth have passed away; also there was no more sea. And I saw the holy city, new Jerusalem, coming down from heaven, as a bride adorned for her husband." "And I heard," it is said, "a great voice from the throne, saying, Behold, the tabernacle of God is with men, and He will dwell with them; and they shall be His people, and God Himself shall be with them as their God. And He will wipe away every tear from their eyes; and death shall be no more, neither sorrow, nor crying, neither shall there be any more pain, because the former things have passed away." Isaiah also declares the very same: "For there shall be a new heaven and a new earth; and there shall be no remembrance of the former, neither shall the heart think about them, but they shall find in it joy and exultation." Now this is what has been said by the apostle: "For the fashion of this world passeth away." To the same purpose did the Lord also declare, "Heaven and earth shall pass away." When these things, therefore, pass away above the earth, John, the Lord\'s disciple, says that the new Jerusalem above shall then descend, as a bride adorned for her husband; and that this is the tabernacle of God, in which God will dwell with men. of this Jerusalem the former one is an image--that Jerusalem of the former earth in which the righteous are disciplined beforehand for incorruption and prepared for salvation. And of this tabernacle Moses received the pattern in the mount; and nothing is capable of being allegorized, but all things are stedfast, and true, land substantial, having been made by God for righteous men\'s enjoyment. For as it is God truly who raises up man, so also does man truly rise from the dead, and not allegorically, as I have shown repeatedly. And as he rises actually, so also shall he be actually disciplined beforehand for incorruption, and shall go forwards and flourish in the times of the kingdom, in order that he may be capable of receiving the glory of the Father. Then, when all things are made new, he shall truly dwell in the city of God. For it is said, "He that sitteth on the throne said, Behold, I make all things new. And the Lord says, Write all this; for these words are faithful and true. And He said to me, They are done." And this is the truth of the matter.
5.36.1 For since there are real men, so must there also be a real establishment (plantationem), that they vanish not away among non-existent things, but progress among those which have an actual existence. For neither is the substance nor the essence of the creation annihilated (for faithful and true is He who has established it), but "the fashion of the world passeth away;" that is, those things among which transgression has occurred, since man has grown old in them. And therefore this present fashion has been formed temporary, God foreknowing all things; as I have pointed out in the preceding book, and have also shown, as far as was possible, the cause of the creation of this world of temporal things. But when this present fashion of things passes away, and man has been renewed, and flourishes in an incorruptible state, so as to preclude the possibility of becoming old, then there shall be the new heaven and the new earth, in which the new man shall remain continually, always holding fresh converse with God. And since (or, that) these things shall ever continue without end, Isaiah declares, "For as the new heavens and the new earth which I do make, continue in my sight, saith the LORD, so shall your seed and your name remain." And as the presbyters say, Then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of paradise, and others shall possess the splendour of the city; for everywhere the Saviour shall be seen according as they who see Him shall be worthy. 5.36.2 They say, moreover, that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold: for the first will be taken up into the heavens, the second will dwell in paradise, the last will inhabit the city; and that was on this account the Lord declared, "In My Father\'s house are many mansions." For all things belong to God, who supplies all with a suitable dwelling-place; even as His Word says, that a share is allotted to all by the Father, according as each person is or shall be worthy. And this is the couch on which the guests shall recline, having been invited to the wedding. The presbyters, the disciples of the apostles, affirm that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature; also that they ascend through the Spirit to the Son, and through the Son to the Father, and that in due time the Son will yield up His work to the Father, even as it is said by the apostle, "For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death." For in the times of the kingdom, the righteous man who is upon the earth shall then forget to die. "But when He saith, All things shall be subdued unto Him, it is manifest that He is excepted who did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all." ' None
94. Lucian, Alexander The False Prophet, 43 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Neolithic/Chalcolithic Age (ca. • age, youth

 Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 526; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 160

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43 I will now give you a conversation between Glycon and one Sacerdos of Tius1; the intelligence of the latter you may gauge from his questions. I read it inscribed in golden letters in Sacerdos’s house at Tius. ‘Tell me, lord Glycon,’ said he, ‘who you are.’ ‘The new Asclepius.’ ‘Another, different from the former one? Is that the meaning?’ ‘That it is not lawful for you to learn.’ ‘And how many years will you sojourn and prophesy among us?’ ‘A thousand and three.’ ‘And after that, whither will you go?’ ‘To Bactria; for the barbarians too must be blessed with my presence.’ ‘The other oracles, at Didymus and Clarus and Delphi, have they still the spirit of your grandsire Apollo, or are the answers that now come from them forgeries?’ ‘That, too, desire not to know; it is not lawful.’ ‘What shall I be after this life?’ ‘A camel; then a horse; then a wise man, no less a prophet than Alexander.’ Such was the conversation. There was added to it an oracle in verse, inspired by the fact that Sacerdos was an associate of Lepidus:Shun Lepidus; an evil fate awaits him.As I have said, Alexander was much afraid of Epicurus, and the solvent action of his logic on imposture. 1 Tius | A Greek town on the coast of Bithynia.'' None
95. Lucian, The Passing of Peregrinus, 11-13 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Neolithic/Chalcolithic Age (ca. • age, old • age, youth

 Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 497, 532; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 176, 183

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11 It was now that he came across the priests and scribes of the Christians, in Palestine, and picked up their queer creed. I can tell you, he pretty soon convinced them of his superiority; prophet, elder, ruler of the Synagogue–he was everything at once; expounded their books, commented on them, wrote books himself. They took him for a God, accepted his laws, and declared him their president. The Christians, you know, worship a man to this day,–the distinguished personage who introduced their novel rites, and was crucified on that account. Well, the end of it was that Proteus was arrested and thrown into prison.'12 This was the very thing to lend an air to his favourite arts of clap trap and wonder working; he was now a made man. The Christians took it all very seriously: he was no sooner in prison, than they began trying every means to get him out again,–but without success. Everything else that could be done for him they most devoutly did. They thought of nothing else. Orphans and ancient widows might be seen hanging about the prison from break of day. Their officials bribed the gaolers to let them sleep inside with him. Elegant dinners were conveyed in; their sacred writings were read; and our old friend Peregrine (as he was still called in those days) became for them “the modern Socrates.” 13 In some of the Asiatic cities, too, the Christian communities put themselves to the expense of sending deputations, with offers of sympathy, assistance, and legal advice. The activity of these people, in dealing with any matter that affects their community, is something extraordinary; they spare no trouble, no expense. Peregrine, all this time, was making quite an income on the strength of his bondage; money came pouring in. You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self devotion which are so common among them; and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws. All this they take quite on trust, with the result that they despise all worldly goods alike, regarding them merely as common property. Now an adroit, unscrupulous fellow, who has seen the world, has only to get among these simple souls, and his fortune is pretty soon made; he plays with them. ' None
96. Pausanias, Description of Greece, 1.25.1 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Neolithic/Chalcolithic Age (ca. • Nudity, Old age or old men, representation of

 Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 135; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 22

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1.25.1 τοιαῦτα μὲν αὐτοῖς συμβαίνοντα εἶδον· ἔστι δὲ ἐν τῇ Ἀθηναίων ἀκροπόλει καὶ Περικλῆς ὁ Ξανθίππου καὶ αὐτὸς Ξάνθιππος, ὃς ἐναυμάχησεν ἐπὶ Μυκάλῃ Μήδοις. ἀλλʼ ὁ μὲν Περικλέους ἀνδριὰς ἑτέρωθι ἀνάκειται, τοῦ δὲ Ξανθίππου πλησίον ἕστηκεν Ἀνακρέων ὁ Τήιος, πρῶτος μετὰ Σαπφὼ τὴν Λεσβίαν τὰ πολλὰ ὧν ἔγραψεν ἐρωτικὰ ποιήσας· καί οἱ τὸ σχῆμά ἐστιν οἷον ᾄδοντος ἂν ἐν μέθῃ γένοιτο ἀνθρώπου. γυναῖκας δὲ πλησίον Δεινομένης Ἰὼ τὴν Ἰνάχου καὶ Καλλιστὼ τὴν Λυκάονος πεποίηκεν, αἷς ἀμφοτέραις ἐστὶν ἐς ἅπαν ὅμοια διηγήματα ἔρως Διὸς καὶ Ἥρας ὀργὴ καὶ ἀλλαγὴ τῇ μὲν ἐς βοῦν, Καλλιστοῖ δὲ ἐς ἄρκτον.'' None		sup>
1.25.1 Such were the fates I saw befall the locusts. On the Athenian Acropolis is a statue of Pericles, the son of Xanthippus, and one of Xanthippus him self, who fought against the Persians at the naval battle of Mycale. 479 B.C. But that of Pericles stands apart, while near Xanthippus stands Anacreon of Teos, the first poet after Sappho of Lesbos to devote himself to love songs, and his posture is as it were that of a man singing when he is drunk. Deinomenes fl. 400 B.C. made the two female figures which stand near, Io, the daughter of Inachus, and Callisto, the daughter of Lycaon, of both of whom exactly the same story is told, to wit, love of Zeus, wrath of Hera, and metamorphosis, Io becoming a cow and Callisto a bear.'' None
97. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Church, Humanity’s maturation in • Paradise, Humanity’s maturation in • maturation • way, Humanity’s maturation on

 Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 110, 121, 123, 124, 156, 157, 158, 172; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 56, 57, 71
98. None, None, nan (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • Age, adulthood, adult • Age, childhood, child • Neolithic/Chalcolithic Age (ca.

 Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 494; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 226
99. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Eschatology, eschatological, belonging to the end-of-days, messianic age • Golden Age, as setting for animal fables

 Found in books: Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 374

61b ריאה שואבת כל מיני משקין כבד כועס מרה זורקת בו טפה ומניחתו טחול שוחק קרקבן טוחן קיבה ישנה אף נעור נעור הישן ישן הנעור נמוק והולך לו תנא אם שניהם ישנים או שניהם נעורים מיד מת,תניא רבי יוסי הגלילי אומר צדיקים יצר טוב שופטן שנאמר (תהלים קט, כב) ולבי חלל בקרבי רשעים יצר רע שופטן שנאמר (תהלים לו, ב) נאם פשע לרשע בקרב לבי אין פחד אלהים לנגד עיניו בינונים זה וזה שופטן שנאמר (תהלים קט, לא) יעמוד לימין אביון להושיע משופטי נפשו,אמר רבא כגון אנו בינונים אמר ליה אביי לא שביק מר חיי לכל בריה,ואמר רבא לא איברי עלמא אלא לרשיעי גמורי או לצדיקי גמורי אמר רבא לידע אינש בנפשיה אם צדיק גמור הוא אם לאו אמר רב לא איברי עלמא אלא לאחאב בן עמרי ולר\' חנינא בן דוסא לאחאב בן עמרי העולם הזה ולרבי חנינא בן דוסא העולם הבא:,ואהבת את י"י אלהיך: תניא ר\' אליעזר אומר אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך אלא אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך רבי עקיבא אומר בכל נפשך אפילו נוטל את נפשך,תנו רבנן פעם אחת גזרה מלכות הרשעה שלא יעסקו ישראל בתורה בא פפוס בן יהודה ומצאו לרבי עקיבא שהיה מקהיל קהלות ברבים ועוסק בתורה אמר ליה עקיבא אי אתה מתירא מפני מלכות,אמר לו אמשול לך משל למה הדבר דומה לשועל שהיה מהלך על גב הנהר וראה דגים שהיו מתקבצים ממקום למקום אמר להם מפני מה אתם בורחים אמרו לו מפני רשתות שמביאין עלינו בני אדם אמר להם רצונכם שתעלו ליבשה ונדור אני ואתם כשם שדרו אבותי עם אבותיכם אמרו לו אתה הוא שאומרים עליך פקח שבחיות לא פקח אתה אלא טפש אתה ומה במקום חיותנו אנו מתיראין במקום מיתתנו על אחת כמה וכמה אף אנחנו עכשיו שאנו יושבים ועוסקים בתורה שכתוב בה (דברים ל, כ) כי הוא חייך ואורך ימיך כך אם אנו הולכים ומבטלים ממנה עאכ"ו,אמרו לא היו ימים מועטים עד שתפסוהו לר"ע וחבשוהו בבית האסורים ותפסו לפפוס בן יהודה וחבשוהו אצלו אמר לו פפוס מי הביאך לכאן אמר ליה אשריך רבי עקיבא שנתפסת על דברי תורה אוי לו לפפוס שנתפס על דברים בטלים,בשעה שהוציאו את ר\' עקיבא להריגה זמן ק"ש היה והיו סורקים את בשרו במסרקות של ברזל והיה מקבל עליו עול מלכות שמים אמרו לו תלמידיו רבינו עד כאן אמר להם כל ימי הייתי מצטער על פסוק זה בכל נפשך אפילו נוטל את נשמתך אמרתי מתי יבא לידי ואקיימנו ועכשיו שבא לידי לא אקיימנו היה מאריך באחד עד שיצתה נשמתו באחד יצתה ב"ק ואמרה אשריך ר"ע שיצאה נשמתך באחד,אמרו מלאכי השרת לפני הקב"ה זו תורה וזו שכרה (תהלים יז, יד) ממתים ידך י"י ממתים וגו\' אמר להם חלקם בחיים יצתה בת קול ואמרה אשריך ר"ע שאתה מזומן לחיי העוה"ב:,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים וכו\': אמר רב יהודה אמר רב לא אמרו אלא מן הצופים ולפנים וברואה איתמר נמי א"ר אבא בריה דרבי חייא בר אבא הכי אמר רבי יוחנן לא אמרו אלא מן הצופים ולפנים וברואה ובשאין גדר ובזמן שהשכינה שורה,ת"ר הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל לא יפנה אלא מזרח ומערב ורבי יוסי מתיר שהיה ר\' יוסי אומר לא אסרו אלא ברואה ובמקום שאין שם גדר ובזמן שהשכינה שורה וחכמים אוסרים,חכמים היינו ת"ק איכא בינייהו צדדין,תניא אידך הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל צפון ודרום אסור מזרח ומערב מותר ורבי יוסי מתיר שהיה רבי יוסי אומר לא אסרו אלא ברואה רבי יהודה אומר בזמן שבית המקדש קיים אסור בזמן שאין בית המקדש קיים מותר רבי עקיבא אוסר בכל מקום,רבי עקיבא היינו ת"ק איכא בינייהו חוץ לארץ,רבה הוו שדיין ליה לבני מזרח ומערב אזל אביי שדנהו צפון ודרום על רבה תרצנהו אמר מאן האי דקמצער לי אנא כר\' עקיבא סבירא לי דאמר בכל מקום אסור:'' None61b and the lungs draw all kinds of liquids, the liver becomes angry, the gall bladder injects a drop of gall into the liver and allays anger, the spleen laughs, the maw grinds the food, and the stomach brings sleep, the nose awakens. If they reversed roles such that the organ which brings on sleep were to awaken, or the organ which awakens were to bring on sleep, the individual would gradually deteriorate. It was taught: If both bring on sleep or both awaken, the person immediately dies.,With regard to one’s inclinations, it was taught in a baraita that Rabbi Yosei HaGelili says: The good inclination rules the righteous, as it is stated: “And my heart is dead within me” (Psalms 109:22); the evil inclination has been completely banished from his heart. The evil inclination rules the wicked, as it is stated: “Transgression speaks to the wicked, there is no fear of God before his eyes” (Psalms 36:2). Middling people are ruled by both the good and evil inclinations, as it is stated: “Because He stands at the right hand of the needy, to save him from them that rule his soul” (Psalms 109:31).,Rabba said: People like us are middling. Abaye, his student and nephew, said to him: If the Master claims that he is merely middling, he does not leave room for any creature to live. If a person like you is middling, what of the rest of us?,And Rava said: The world was created only for the sake of the full-fledged wicked or the full-fledged righteous; others do not live complete lives in either world. Rava said: One should know of himself whether or not he is completely righteous, as if he is not completely righteous, he knows that his life will be a life of suffering. Rav said: The world was only created for the wicked Ahab ben Omri and for Rabbi Ḥanina ben Dosa. The Gemara explains: For Ahab ben Omri, this world was created, as he has no place in the World-to-Come, and for Rabbi Ḥanina ben Dosa, the World-to-Come was created.,We learned in our mishna the explanation of the verse: “And you shall love the Lord your God with all your heart and all your soul and all your might” (Deuteronomy 6:5). This was elaborated upon when it was taught in a baraita: Rabbi Eliezer says: If it is stated: “With all your soul,” why does it state: “With all your might”? Conversely, if it stated: “With all your might,” why does it state: “With all your soul”? Rather, this means that if one’s body is dearer to him than his property, therefore it is stated: “With all your soul”; one must give his soul in sanctification of God. And if one’s money is dearer to him than his body, therefore it is stated: “With all your might”; with all your assets. Rabbi Akiva says: “With all your soul” means: Even if God takes your soul.,The Gemara relates at length how Rabbi Akiva fulfilled these directives. The Sages taught: One time, after the bar Kokheva rebellion, the evil empire of Rome decreed that Israel may not engage in the study and practice of Torah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torah study. Pappos said to him: Akiva, are you not afraid of the empire?,Rabbi Akiva answered him: I will relate a parable. To what can this be compared? It is like a fox walking along a riverbank when he sees fish gathering and fleeing from place to place. rThe fox said to them: From what are you fleeing? rThey said to him: We are fleeing from the nets that people cast upon us. rHe said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors? rThe fish said to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid in the water, our natural habitat which gives us life, then in a habitat that causes our death, all the more so. rThe moral is: So too, we Jews, now that we sit and engage in Torah study, about which it is written: “For that is your life, and the length of your days” (Deuteronomy 30:20), we fear the empire to this extent; if we proceed to sit idle from its study, as its abandonment is the habitat that causes our death, all the more so will we fear the empire.,The Sages said: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him. Rabbi Akiva said to him: Pappos, who brought you here? Pappos replied: Happy are you, Rabbi Akiva, for you were arrested on the charge of engaging in Torah study. Woe unto Pappos who was seized on the charge of engaging in idle matters.,The Gemara relates: When they took Rabbi Akiva out to be executed, it was time for the recitation of Shema. And they were raking his flesh with iron combs, and he was reciting Shema, thereby accepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now, as you suffer, you recite Shema? He said to them: All my days I have been troubled by the verse: With all your soul, meaning: Even if God takes your soul. I said to myself: When will the opportunity be afforded me to fulfill this verse? Now that it has been afforded me, shall I not fulfill it? He prolonged his uttering of the word: One, until his soul left his body as he uttered his final word: One. A voice descended from heaven and said: Happy are you, Rabbi Akiva, that your soul left your body as you uttered: One.,The ministering angels said before the Holy One, Blessed be He: This is Torah and this its reward? As it is stated: “From death, by Your hand, O Lord, from death of the world” (Psalms 17:14); Your hand, God, kills and does not save. God said the end of the verse to the ministering angels: “Whose portion is in this life.” And then a Divine Voice emerged and said: Happy are you, Rabbi Akiva, as you are destined for life in the World-to-Come, as your portion is already in eternal life.,We learned in the mishna that one may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies. Limiting this halakha, Rav Yehuda said that Rav said: They only said this halakha with regard to irreverent behavior from Mount Scopus Tzofim and within, and specifically areas from where one can see the Temple. It is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥa said the following: They only said this halakha with regard to Mount Scopus and within, when one can see, and when there is no fence obstructing his view, and when the Divine Presence is resting there, i.e., when the Temple is standing.,In this context, the Sages taught: One who defecates in Judea should not defecate when facing east and west, for then he is facing Jerusalem; rather he should do so facing north and south. But in the Galilee which is north of Jerusalem, one should only defecate facing east and west. Rabbi Yosei permits doing so, as Rabbi Yosei was wont to say: They only prohibited doing so when one can see the Temple, where there is no fence, and when the Divine Presence is resting there. And the Rabbis prohibit doing so.,The Gemara argues: But the opinion of the Rabbis, who prohibit this, is identical to that of the first anonymous tanna, who also prohibits doing so. The Gemara replies: The practical difference between them is with regard to the sides, i.e., a place in Judea that is not directly east or west of Jerusalem, or a place in the Galilee that is not directly north of Jerusalem. According to the first tanna, it is prohibited; according to the Rabbis, it is permitted.,It was taught in another baraita: One who defecates in Judea should not defecate when facing east and west; rather, he should only do so facing north and south. And in the Galilee, defecating while facing north and south is prohibited, while east and west is permitted. And Rabbi Yosei permitted doing so, as Rabbi Yosei was wont to say: They only prohibited doing so when one can see the Temple. Rabbi Yehuda says: When the Temple is standing, it is prohibited, but when the Temple is not standing, it is permitted. The Gemara adds that Rabbi Akiva prohibits defecating anywhere while facing east and west.,The Gemara challenges this: Rabbi Akiva’s position is identical to that of the first, anonymous tanna, who also prohibits doing so. The Gemara responds: The practical difference between them is with regard to places outside of Eretz Yisrael, as according to Rabbi Akiva, even outside of Eretz Yisrael, defecating while facing east and west is prohibited.,The Gemara relates that in Rabba’s bathroom, the bricks were placed east and west in order to ensure that he would defecate facing north and south. Abaye went and placed them north and south, to test if Rabba was particular about their direction or if they had simply been placed east and west incidentally. Rabba entered and fixed them. He said: Who is the one that is upsetting me? I hold in accordance with the opinion of Rabbi Akiva, who said: It is prohibited everywhere.'' None
100. Porphyry, On Abstinence, 2.19 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Golden Age

 Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 379; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 103

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2.19 19.But those who have written concerning sacred operations and sacrifices, admonish us to be accurate in preserving what pertains to the popana, because these are more acceptable to the Gods than the sacrifice which is performed through the mactation of animals. Sophocles also, in describing a sacrifice which is pleasing to divinity, says in his Polyidus: The skins of sheep in sacrifice were used, Libations too of wine, grapes well preserved, And fruits collected in a heap of every kind; The olive's pinguid juice, and waxen work Most variegated, of the yellow bee. Formerly, also, there were venerable monuments in Delos of those who came from the Hyperboreans, bearing handfuls of fruits. It is necessary, therefore, that, being purified in our manners, we should make oblations, offering to the Gods those sacrifices which are pleasing to them, and not such as are attended with great expense. Now, however, if a man's body is not pure and invested with a splendid garment, he does not think it is qualified for the sanctity of sacrifice. But when he has rendered his body splendid, together with his garment, though his soul at the same time is not, purified from vice, yet he betakes himself to sacrifice, and thinks that it is a thing of no consequence; as if divinity did not especially rejoice in that which is most divine in our nature, when it is in a pure condition, as being allied to his essence. In Epidaurus, therefore, there was the following inscription on the doors of the temple: Into an odorous temple, he who goes Should pure and holy be; but to be wise In what to sanctity pertains, is to be pure.
101. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Neolithic/Chalcolithic Age (ca. • maturation

 Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 545; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 49
102. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Ages of mankind • ages (aetates) scheme

 Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 300; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 42
103. Anon., 4 Ezra, 6.20, 14.11
 Tagged with subjects: • Ages of the world • decline, historical, ageing of the world • golden age • two-age framework

 Found in books: Allison (2018), 4 Baruch, 154, 155; Crabb (2020), Luke/Acts and the End of History, 107, 110, 111, 112

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6.20 and when the seal is placed upon the age which is about to pass away, then I will show these signs: the books shall be opened before the firmament, and all shall see it together.
14.11 For the age is divided into twelve parts, and nine of its parts have already passed,'' None
104. Babylonian Talmud, Avodah Zarah, None
 Tagged with subjects: • Messianic Age • Middle Ages • education, age to begin

 Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 183; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 113; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 193

18b ומי יימר דהכי איכא א"ל השתא חזית הוו הנהו כלבי דהוו קא אכלי אינשי שקל קלא שדא בהו הוו קאתו למיכליה אמר אלהא דמאיר ענני שבקוה ויהבה ליה,לסוף אשתמע מילתא בי מלכא אתיוה אסקוה לזקיפה אמר אלהא דמאיר ענני אחתוה אמרו ליה מאי האי אמר להו הכי הוה מעשה,אתו חקקו לדמותיה דר\' מאיר אפיתחא דרומי אמרי כל דחזי לפרצופא הדין לייתיה יומא חדא חזיוהי רהט אבתריה רהט מקמייהו על לבי זונות איכא דאמרי בשולי עובדי כוכבים חזא טמש בהא ומתק בהא איכא דאמרי אתא אליהו אדמי להו כזונה כרכתיה אמרי חס ושלום אי ר\' מאיר הוה לא הוה עביד הכי,קם ערק אתא לבבל איכא דאמרי מהאי מעשה ואיכא דאמרי ממעשה דברוריא:,תנו רבנן ההולך לאיצטדינין ולכרקום וראה שם את הנחשים ואת החברין בוקיון ומוקיון ומוליון ולוליון בלורין סלגורין הרי זה מושב לצים ועליהם הכתוב אומר (תהלים א, א) אשרי האיש אשר לא הלך וגו\' כי אם בתורת ה\' חפצו הא למדת. שדברים הללו מביאין את האדם לידי ביטול תורה,ורמינהי הולכין לאיצטדינין מותר מפני שצווח ומציל ולכרקום מותר מפני ישוב מדינה ובלבד שלא יתחשב עמהם ואם נתחשב עמהם אסור קשיא איצטדינין אאיצטדינין קשיא כרקום אכרקום,בשלמא כרקום אכרקום ל"ק כאן במתחשב עמהן כאן בשאין מתחשב עמהן אלא איצטדינין אאיצטדינין קשיא,תנאי היא דתניא אין הולכין לאיצטדינין מפני מושב לצים ור\' נתן מתיר מפני שני דברים אחד מפני שצווח ומציל ואחד מפני שמעיד עדות אשה להשיאה,תנו רבנן אין הולכין לטרטיאות ולקרקסיאות מפני שמזבלין שם זיבול לעבודת כוכבים דברי ר\' מאיר וחכמים אומרים מקום שמזבלין אסור מפני חשד עבודת כוכבים ומקום שאין מזבלין שם אסור מפני מושב לצים,מאי בינייהו אמר ר\' חנינא מסורא נשא ונתן איכא בינייהו,דרש ר\' שמעון בן פזי מאי דכתיב אשרי האיש אשר לא הלך בעצת רשעים ובדרך חטאים לא עמד ובמושב לצים לא ישב וכי מאחר שלא הלך היכן עמד ומאחר שלא עמד היכן ישב ומאחר שלא ישב היכן לץ,אלא לומר לך שאם הלך סופו לעמוד ואם עמד סופו לישב ואם ישב סופו ללוץ ואם לץ עליו הכתוב אומר (משלי ט, יב) אם חכמת חכמת לך ואם לצת לבדך תשא,א"ר אליעזר כל המתלוצץ יסורין באין עליו שנאמר (ישעיהו כח, כב) ועתה אל תתלוצצו פן יחזקו מוסריכם אמר להו רבא לרבנן במטותא בעינא מינייכו דלא תתלוצצו דלא ליתו עלייכו יסורין,אמר רב קטינא כל המתלוצץ מזונותיו מתמעטין שנאמר (הושע ז, ה) משך ידו את לוצצים אמר רבי שמעון בן לקיש כל המתלוצץ נופל בגיהנם שנאמר (משלי כא, כד) זד יהיר לץ שמו עושה בעברת זדון ואין עברה אלא גיהנם שנאמר (צפניה א, טו) יום עברה היום ההוא,אמר ר\' אושעיא כל המתייהר נופל בגיהנם שנאמר זד יהיר לץ שמו עושה בעברת זדון ואין עברה אלא גיהנם שנאמר יום עברה היום ההוא אמר רבי חנילאי בר חנילאי כל המתלוצץ גורם כלייה לעולם שנאמר ועתה אל תתלוצצו פן יחזקו מוסריכם כי כלה ונחרצה שמעתי,אמר רבי אליעזר קשה היא שתחילת\' יסורין וסופו כלייה דרש ר\' שמעון בן פזי אשרי האיש אשר לא הלך לטרטיאות ולקרקסיאות של עובדי כוכבים ובדרך חטאים לא עמד זה שלא עמד בקנגיון ובמושב לצים לא ישב שלא ישב בתחבולות,שמא יאמר אדם הואיל ולא הלכתי לטרטיאות ולקרקסיאות ולא עמדתי בקנגיון אלך ואתגרה בשינה ת"ל ובתורתו יהגה יומם ולילה,אמר רב שמואל בר נחמני א"ר יונתן אשרי האיש אשר לא הלך בעצת רשעים זה'' None18b And who can say that this is the case, that I will be saved by this utterance? Rabbi Meir said to him: You will now see. There were these carnivorous dogs that would devour people; Rabbi Meir took a clod of earth, threw it at them, and when they came to devour him, he said: God of Meir answer me! The dogs then left him alone, and after seeing this the guard gave the daughter of Rabbi Ḥanina ben Teradyon to Rabbi Meir.,Ultimately the matter was heard in the king’s court, and the guard, who was brought and taken to be hanged, said: God of Meir answer me! They then lowered him down, as they were unable to hang him. They said to him: What is this? He said to them: This was the incident that occurred, and he proceeded to relate the entire story to them.,They then went and engraved the image of Rabbi Meir at the entrance of Rome where it would be seen by everyone, and they said: Anyone who sees a man with this face should bring him here. One day, Romans saw Rabbi Meir and ran after him, and he ran away from them and entered a brothel to hide. Some say he then escaped capture because he saw food cooked by gentiles and dipped temash this finger in the food and tasted it with that other finger, and thereby fooled them into thinking that he was eating their food, which they knew Rabbi Meir would not do. And some say that he escaped detection because Elijah came, appeared to them as a prostitute and embraced Rabbi Meir. The Romans who were chasing him said: Heaven forbid, if this were Rabbi Meir, he would not act in that manner.,Rabbi Meir arose, fled, and arrived in Babylonia. The Gemara notes: There are those who say that he fled because of this incident, and there are those who say that he fled due to embarrassment from the incident involving his wife Berurya.,§ The Sages taught: With regard to one who goes to stadiums le’itztadinin where people are killed in contests with gladiators or beasts, or to a camp of besiegers ulkharkom where different forms of entertainment are provided for the besieging army, and he sees there the acts of the diviners and those who cast spells, or the acts of the clowns known as bukiyon, or mukiyon, or muliyon, or luliyon, or belurin, or salgurin, this is categorized as “the seat of the scornful”; and with regard to such places the verse states: “Happy is the man that has not walked in the council of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful. But his delight is in the Torah of the Lord” (Psalms 1:1–2). You learn from here that these matters bring a person to dereliction of the study of Torah, since had he not sat in “the seat of the scornful,” he would delight in the study of Torah.,And the Gemara raises a contradiction from another baraita: One is permitted to go to stadiums, because he can scream and save the life of a Jew who would otherwise be killed there; and it is permitted to go to a camp of besiegers, because at times one can provide for the public welfare by petitioning the besiegers and saving the residents of the town, provided that he is not counted as one of them; but if he is counted as one of them, it is prohibited. This is difficult, as there is a contradiction between the statement about attending stadiums in the first baraita and the statement about attending stadiums in the second baraita, and is similarly difficult as there is a contradiction between the statement about a camp of besiegers in the first baraita and the statement about a camp of besiegers in the second baraita.,The Gemara continues: Granted, the apparent contradiction between one statement about a camp of besiegers and the other statement about a camp of besiegers is not difficult, as here, the first baraita is referring to a case where he is counted as one of them, and there, the second baraita is referring to a case where he is not counted as one of them. But with regard to the contradiction between the ruling about attending stadiums in the first baraita and the ruling about attending stadiums in the second baraita, it is difficult.,The Gemara answers: This issue is a dispute between tanna’im, as it is taught in a baraita: One may not go to stadiums, because they are considered “the seat of the scornful.” And Rabbi Natan permits attending stadiums due to two reasons; one is because he can scream and save the life of someone who would otherwise be killed, and the other one is because even if he cannot save the man’s life, he can provide testimony that a woman’s husband died, which will enable her to marry again.,The Sages taught: One may not go to theaters letarteiot or circuses ulkirkaseiot because they sacrifice offerings there to objects of idol worship; this is the statement of Rabbi Meir. And the Rabbis say: It is prohibited to go to a place where they sacrifice offerings, due to a suspicion of idol worship, and it is also prohibited to go to a place where they do not sacrifice offerings, due to it being considered “the seat of the scornful.”,The Gemara asks: What is the practical difference between the opinion of the Rabbis and that of Rabbi Meir? After all, according to both opinions it is prohibited to attend theaters or circuses. Rabbi Ḥanina of Sura said: The difference between them arises in the case of one who engaged in business there. According to Rabbi Meir, the profits are forbidden as the proceeds of idol worship, as Rabbi Meir maintains that the gentiles certainly worship idols at theaters or circuses. Conversely, according to the Rabbis, the profits are forbidden only if it is established that they worshipped idols there.,§ Apropos the earlier discussion of the evils of scornfulness, the Gemara cites several statements that criticize such behavior. Rabbi Shimon ben Pazi taught: What is the meaning of that which is written: “Happy is the man that has not walked in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful” (Psalms 1:1)? Since he did not walk in the counsel of the wicked, how could he stand with them? And since he did not stand, how could he sit with them? And since he did not sit with them, how could he have scorned? Since he never joined the company of the wicked, he would have no reason to be involved with them in any manner.,Rather, the verse serves to say to you that if he walked with the wicked, he will ultimately stand with them. And if he stood with them, he will ultimately sit in their company, and if he sat, he will ultimately scorn along with them. And if he scorned, the verse says about him: “If you are wise, you are wise for yourself; and if you scorn, you alone shall bear it” (Proverbs 9:12).,Rabbi Eliezer says: Concerning anyone who scoffs, suffering will befall him, as it is stated: “Now therefore do not be scoffers, lest your suffering be made strong” (Isaiah 28:22). Similarly, Rava said to the Sages who were sitting before him: Please, I ask of you that you not scoff, so that suffering will not befall you.,Rav Ketina says: Concerning anyone who scoffs, his sustece is lessened, as it is stated: “He stretches out his hand with scorners” (Hosea 7:5), meaning that God withdraws His providence from scoffers and does not provide for them. Rabbi Shimon ben Lakish says: Anyone who scoffs falls into Gehenna, as it is stated: “A proud and haughty man, scorner is his name, he acts in arrogant wrath” (Proverbs 21:24). And wrath means nothing other than Gehenna, as it is stated with regard to the Day of Judgment: “That day is a day of wrath” (Zephaniah 1:15).,Rabbi Oshaya says, based on the same verse: Anyone who is haughty falls into Gehenna, as it is stated: “A proud and haughty man, scorner is his name, he acts in arrogant wrath” (Proverbs 21:24). And wrath means nothing other than Gehenna, as it is stated: “That day is a day of wrath” (Zephaniah 1:15). Rabbi Ḥanilai bar Ḥanilai says: Anyone who scoffs causes extermination to be wrought upon the world, as it is stated: “Now therefore do not be scoffers, lest your suffering be made strong; for an extermination wholly determined have I heard from the Lord, the God of hosts, upon the whole land” (Isaiah 28:22).,Rabbi Eliezer says: Scoffing is a severe sin, as at first one is punished with suffering, and ultimately one is punished with extermination. Rabbi Shimon ben Pazi taught: “Happy is the man that has not walked in the counsel of the wicked,” this is referring to the theaters and circuses of gentiles; “nor stood in the way of sinners,” this is referring to one who has not stood as an observer at bestial contests bekinigiyyon; “nor sat in the seat of the scornful,” this is referring to one who has not sat in the bad company of people who engage in scoffing and jeering.,Lest a person say: Since I did not go to theaters and circuses, and did not stand in bestial contests, I will go and indulge in sleep, the verse states: “And he meditates in His law day and night” (Psalms 1:2). This demonstrates that it is not sufficient simply to avoid transgressions; rather, it is necessary to engage actively in Torah study.,§ The Gemara relates an alternative homiletic interpretation of the verse discussed above. Rav Shmuel bar Naḥmani says that Rabbi Yonatan says: “Happy is the man that has not walked in the counsel of the wicked” (Psalms 1:1); this'' None
105. Vergil, Aeneis, 1.20, 1.55, 1.183, 1.262-1.296, 1.349, 1.740-1.747, 2.35-2.39, 4.412, 6.756-6.818, 6.820-6.886, 7.341-7.407, 8.151, 8.198, 8.200-8.204, 8.244-8.246, 8.319-8.332, 8.649, 8.717-8.720, 8.728, 9.576, 9.598-9.620, 10.143-10.145, 12.952
 Tagged with subjects: • Acropolis, in the Augustan age • Epicurean philosophy,, as Iron Age phenomenon • Golden Age • Golden Age, in Georgic • Iron Age • Myth of Ages • Silver Age • age, golden • age, iron • ages, Etruscan • golden age • golden age,, and absence of private property • golden age,, and ideology of patronage • golden age,, and spontaneous production • labor,, in the golden age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 123, 131, 134, 260, 280, 314; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 140; Crabb (2020), Luke/Acts and the End of History, 82, 83, 84, 239, 240, 277, 278, 279, 280, 281; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 184; Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 207, 225; Fielding (2017), Transformations of Ovid in Late Antiquity. 70; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 62, 63, 162; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 44, 47; Gorain (2019), Language in the Confessions of Augustine, 106; Isaac (2004), The invention of racism in classical antiquity, 314; Keith and Myers (2023), Vergil and Elegy. 64, 70, 71, 72, 75, 261; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 43, 105, 129; Putnam et al. (2023), The Poetic World of Statius' Silvae, 243; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 13; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 123, 124, 234, 248; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 123, 131, 134, 260, 280, 314; Xinyue (2022), Politics and Divinization in Augustan Poetry, 181, 182, 193

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1.20 audierat, Tyrias olim quae verteret arces;
1.55 Illi indigtes magno cum murmure montis
1.183 aut Capyn, aut celsis in puppibus arma Caici.
1.262 longius et volvens fatorum arcana movebo) 1.263 bellum ingens geret Italia, populosque feroces 1.264 contundet, moresque viris et moenia ponet, 1.266 ternaque transierint Rutulis hiberna subactis. 1.267 At puer Ascanius, cui nunc cognomen Iulo 1.268 additur,—Ilus erat, dum res stetit Ilia regno,— 1.269 triginta magnos volvendis mensibus orbis 1.270 imperio explebit, regnumque ab sede Lavini 1.271 transferet, et longam multa vi muniet Albam. 1.272 Hic iam ter centum totos regnabitur annos 1.273 gente sub Hectorea, donec regina sacerdos, 1.274 Marte gravis, geminam partu dabit Ilia prolem. 1.275 Inde lupae fulvo nutricis tegmine laetus 1.276 Romulus excipiet gentem, et Mavortia condet 1.277 moenia, Romanosque suo de nomine dicet. 1.279 imperium sine fine dedi. Quin aspera Iuno, 1.280 quae mare nunc terrasque metu caelumque fatigat, 1.281 consilia in melius referet, mecumque fovebit 1.282 Romanos rerum dominos gentemque togatam: 1.283 sic placitum. Veniet lustris labentibus aetas, 1.284 cum domus Assaraci Phthiam clarasque Mycenas 1.285 servitio premet, ac victis dominabitur Argis. 1.286 Nascetur pulchra Troianus origine Caesar, 1.287 imperium oceano, famam qui terminet astris,— 1.288 Iulius, a magno demissum nomen Iulo. 1.289 Hunc tu olim caelo, spoliis Orientis onustum, 1.290 accipies secura; vocabitur hic quoque votis. 1.291 Aspera tum positis mitescent saecula bellis; 1.292 cana Fides, et Vesta, Remo cum fratre Quirinus, 1.293 iura dabunt; dirae ferro et compagibus artis 1.294 claudentur Belli portae; Furor impius intus, 1.295 saeva sedens super arma, et centum vinctus aenis 1.296 post tergum nodis, fremet horridus ore cruento.
1.349 impius ante aras, atque auri caecus amore,
1.740 post alii proceres. Cithara crinitus Iopas 1.741 personat aurata, docuit quem maximus Atlas. 1.742 Hic canit errantem lunam solisque labores; 1.743 unde hominum genus et pecudes; unde imber et ignes; 1.744 Arcturum pluviasque Hyadas geminosque Triones; 1.745 quid tantum Oceano properent se tinguere soles 1.746 hiberni, vel quae tardis mora noctibus obstet. 1.747 Ingemit plausu Tyrii, Troesque sequuntur.
2.35 At Capys, et quorum melior sententia menti, 2.36 aut pelago Danaum insidias suspectaque dona 2.37 praecipitare iubent, subiectisque urere flammis, 2.38 aut terebrare cavas uteri et temptare latebras. 2.39 Scinditur incertum studia in contraria volgus.
6.756 Nunc age, Dardaniam prolem quae deinde sequatur 6.757 gloria, qui maneant Itala de gente nepotes, 6.758 inlustris animas nostrumque in nomen ituras, 6.759 expediam dictis, et te tua fata docebo. 6.760 Ille, vides, pura iuvenis qui nititur hasta, 6.761 proxuma sorte tenet lucis loca, primus ad auras 6.762 aetherias Italo commixtus sanguine surget, 6.763 silvius, Albanum nomen, tua postuma proles, 6.764 quem tibi longaevo serum Lavinia coniunx 6.765 educet silvis regem regumque parentem, 6.766 unde genus Longa nostrum dominabitur Alba. 6.767 Proxumus ille Procas, Troianae gloria gentis, 6.768 et Capys, et Numitor, et qui te nomine reddet 6.769 Silvius Aeneas, pariter pietate vel armis 6.770 egregius, si umquam regdam acceperit Albam. 6.771 Qui iuvenes! Quantas ostentant, aspice, vires, 6.772 atque umbrata gerunt civili tempora quercu! 6.773 Hi tibi Nomentum et Gabios urbemque Fidenam, 6.774 hi Collatinas imponent montibus arces, 6.775 Pometios Castrumque Inui Bolamque Coramque. 6.776 Haec tum nomina erunt, nunc sunt sine nomine terrae. 6.777 Quin et avo comitem sese Mavortius addet 6.778 Romulus, Assaraci quem sanguinis Ilia mater 6.779 educet. Viden, ut geminae stant vertice cristae, 6.780 et pater ipse suo superum iam signat honore? 6.781 En, huius, nate, auspiciis illa incluta Roma 6.782 imperium terris, animos aequabit Olympo, 6.783 septemque una sibi muro circumdabit arces, 6.784 felix prole virum: qualis Berecyntia mater 6.785 invehitur curru Phrygias turrita per urbes, 6.786 laeta deum partu, centum complexa nepotes, 6.787 omnes caelicolas, omnes supera alta tenentes. 6.788 Huc geminas nunc flecte acies, hanc aspice gentem 6.789 Romanosque tuos. Hic Caesar et omnis Iuli 6.790 progenies magnum caeli ventura sub axem. 6.791 Hic vir, hic est, tibi quem promitti saepius audis, 6.792 Augustus Caesar, Divi genus, aurea condet 6.793 saecula qui rursus Latio regnata per arva 6.794 Saturno quondam, super et Garamantas et Indos 6.795 proferet imperium: iacet extra sidera tellus, 6.796 extra anni solisque vias, ubi caelifer Atlas 6.797 axem umero torquet stellis ardentibus aptum. 6.798 Huius in adventum iam nunc et Caspia regna 6.799 responsis horrent divom et Maeotia tellus, 6.800 et septemgemini turbant trepida ostia Nili. 6.801 Nec vero Alcides tantum telluris obivit, 6.802 fixerit aeripedem cervam licet, aut Erymanthi 6.803 pacarit nemora, et Lernam tremefecerit arcu; 6.804 nec, qui pampineis victor iuga flectit habenis, 6.805 Liber, agens celso Nysae de vertice tigres. 6.806 Et dubitamus adhuc virtute extendere vires, 6.807 aut metus Ausonia prohibet consistere terra? 6.809 sacra ferens? Nosco crines incanaque menta 6.810 regis Romani, primus qui legibus urbem 6.811 fundabit, Curibus parvis et paupere terra 6.812 missus in imperium magnum. Cui deinde subibit, 6.813 otia qui rumpet patriae residesque movebit 6.814 Tullus in arma viros et iam desueta triumphis 6.815 agmina. Quem iuxta sequitur iactantior Ancus, 6.816 nunc quoque iam nimium gaudens popularibus auris. 6.817 Vis et Tarquinios reges, animamque superbam 6.818 ultoris Bruti, fascesque videre receptos?
6.820 accipiet, natosque pater nova bella moventes 6.821 ad poenam pulchra pro libertate vocabit. 6.822 Infelix, utcumque ferent ea facta minores, 6.823 vincet amor patriae laudumque immensa cupido. 6.824 Quin Decios Drusosque procul saevumque securi 6.825 aspice Torquatum et referentem signa Camillum. 6.826 Illae autem, paribus quas fulgere cernis in armis, 6.827 concordes animae nunc et dum nocte premuntur, 6.828 heu quantum inter se bellum, si lumina vitae 6.829 attigerint, quantas acies stragemque ciebunt! 6.830 Aggeribus socer Alpinis atque arce Monoeci 6.831 descendens, gener adversis instructus Eois. 6.832 Ne, pueri, ne tanta animis adsuescite bella, 6.833 neu patriae validas in viscera vertite vires; 6.834 tuque prior, tu parce, genus qui ducis Olympo, 6.835 proice tela manu, sanguis meus!— 6.836 Ille triumphata Capitolia ad alta Corintho 6.837 victor aget currum, caesis insignis Achivis. 6.838 Eruet ille Argos Agamemnoniasque Mycenas, 6.839 ipsumque Aeaciden, genus armipotentis Achilli, 6.840 ultus avos Troiae, templa et temerata Minervae. 6.841 Quis te, magne Cato, tacitum, aut te, Cosse, relinquat? 6.842 Quis Gracchi genus, aut geminos, duo fulmina belli, 6.843 Scipiadas, cladem Libyae, parvoque potentem 6.844 Fabricium vel te sulco Serrane, serentem? 6.845 quo fessum rapitis, Fabii? Tu Maxumus ille es, 6.846 unus qui nobis cunctando restituis rem. 6.847 Excudent alii spirantia mollius aera, 6.848 credo equidem, vivos ducent de marmore voltus, 6.849 orabunt causas melius, caelique meatus 6.850 describent radio, et surgentia sidera dicent: 6.851 tu regere imperio populos, Romane, memento; 6.852 hae tibi erunt artes; pacisque imponere morem, 6.853 parcere subiectis, et debellare superbos. 6.854 Sic pater Anchises, atque haec mirantibus addit: 6.855 Aspice, ut insignis spoliis Marcellus opimis 6.856 ingreditur, victorque viros supereminet omnes! 6.857 Hic rem Romanam, magno turbante tumultu, 6.858 sistet, eques sternet Poenos Gallumque rebellem, 6.859 tertiaque arma patri suspendet capta Quirino. 6.860 Atque hic Aeneas; una namque ire videbat 6.861 egregium forma iuvenem et fulgentibus armis, 6.862 sed frons laeta parum, et deiecto lumina voltu: 6.863 Quis, pater, ille, virum qui sic comitatur euntem? 6.864 Filius, anne aliquis magna de stirpe nepotum? 6.865 Quis strepitus circa comitum! Quantum instar in ipso! 6.866 Sed nox atra caput tristi circumvolat umbra. 6.867 Tum pater Anchises, lacrimis ingressus obortis: 6.868 O gnate, ingentem luctum ne quaere tuorum; 6.869 ostendent terris hunc tantum fata, neque ultra 6.870 esse sinent. Nimium vobis Romana propago 6.871 visa potens, Superi, propria haec si dona fuissent. 6.872 Quantos ille virum magnam Mavortis ad urbem 6.873 campus aget gemitus, vel quae, Tiberine, videbis 6.874 funera, cum tumulum praeterlabere recentem! 6.875 Nec puer Iliaca quisquam de gente Latinos 6.876 in tantum spe tollet avos, nec Romula quondam 6.877 ullo se tantum tellus iactabit alumno. 6.878 Heu pietas, heu prisca fides, invictaque bello 6.879 dextera! Non illi se quisquam impune tulisset 6.880 obvius armato, seu cum pedes iret in hostem, 6.881 seu spumantis equi foderet calcaribus armos. 6.882 Heu, miserande puer, si qua fata aspera rumpas, 6.883 tu Marcellus eris. Manibus date lilia plenis, 6.884 purpureos spargam flores, animamque nepotis 6.885 his saltem adcumulem donis, et fungar ii 6.886 munere—Sic tota passim regione vagantur
7.341 Exin Gorgoneis Allecto infecta venenis 7.342 principio Latium et Laurentis tecta tyranni 7.343 celsa petit tacitumque obsedit limen Amatae, 7.344 quam super adventu Teucrum Turnique hymenaeis 7.345 femineae ardentem curaeque iraeque coquebant. 7.346 Huic dea caeruleis unum de crinibus anguem 7.347 conicit inque sinum praecordia ad intuma subdit, 7.348 quo furibunda domum monstro permisceat omnem. 7.349 Ille inter vestes et levia pectora lapsus 7.350 volvitur attactu nullo fallitque furentem, 7.351 vipeream inspirans animam: fit tortile collo 7.352 aurum ingens coluber, fit longae taenia vittae 7.353 innectitque comas, et membris lubricus errat. 7.354 Ac dum prima lues udo sublapsa veneno 7.355 pertemptat sensus atque ossibus implicat ignem 7.356 necdum animus toto percepit pectore flammam, 7.357 mollius et solito matrum de more locuta est, 7.358 multa super nata lacrimans Phrygiisque hymenaeis: 7.359 Exsulibusne datur ducenda Lavinia Teucris, 7.360 O genitor, nec te miseret gnataeque tuique ? 7.361 Nec matris miseret, quam primo aquilone relinquet 7.362 perfidus alta petens abducta virgine praedo? 7.363 An non sic Phrygius penetrat Lacedaemona pastor 7.364 Ledaeamque Helenam Troianas vexit ad urbes ? 7.365 Quid tua sancta fides, quid cura antiqua tuorum 7.367 Si gener externa petitur de gente Latinis 7.368 idque sedet Faunique premunt te iussa parentis, 7.369 omnem equidem sceptris terram quae libera nostris 7.370 dissidet, externam reor et sic dicere divos. 7.371 Et Turno, si prima domus repetatur origo, 7.372 Inachus Acrisiusque patres mediaeque Mycenae. 7.373 His ubi nequiquam dictis experta Latinum 7.374 contra stare videt penitusque in viscera lapsum 7.375 serpentis furiale malum totamque pererrat, 7.376 tum vero infelix, ingentibus excita monstris, 7.377 immensam sine more furit lymphata per urbem. 7.378 Ceu quondam torto volitans sub verbere turbo, 7.379 quem pueri magno in gyro vacua atria circum 7.380 intenti ludo exercent; ille actus habena 7.381 curvatis fertur spatiis; stupet inscia supra 7.382 inpubesque manus, mirata volubile buxum; 7.383 dant animos plagae: non cursu segnior illo 7.384 per medias urbes agitur populosque feroces. 7.385 Quin etiam in silvas, simulato numine Bacchi, 7.386 maius adorta nefas maioremque orsa furorem 7.387 evolat et natam frondosis montibus abdit, 7.388 quo thalamum eripiat Teucris taedasque moretur, 7.389 Euhoe Bacche, fremens, solum te virgine dignum 7.390 vociferans, etenim mollis tibi sumere thyrsos, 7.391 te lustrare choro, sacrum tibi pascere crinem. 7.392 Fama volat, furiisque accensas pectore matres 7.393 idem omnis simul ardor agit nova quaerere tecta: 7.394 deseruere domos, ventis dant colla comasque, 7.395 ast aliae tremulis ululatibus aethera complent, 7.396 pampineasque gerunt incinctae pellibus hastas; 7.397 ipsa inter medias flagrantem fervida pinum 7.398 sustinet ac natae Turnique canit hymenaeos, 7.399 sanguineam torquens aciem, torvumque repente 7.400 clamat: Io matres, audite, ubi quaeque, Latinae:' '7.404 Talem inter silvas, inter deserta ferarum, 7.405 reginam Allecto stimulis agit undique Bacchi. 7.406 Postquam visa satis primos acuisse furores 7.407 consiliumque omnemque domum vertisse Latini,
8.151 pectora, sunt animi et rebus spectata iuventus.
8.198 Huic monstro Volcanus erat pater: illius atros
8.200 Attulit et nobis aliquando optantibus aetas 8.201 auxilium adventumque dei. Nam maximus ultor, 8.202 tergemini nece Geryonae spoliisque superbus 8.203 Alcides aderat taurosque hac victor agebat 8.204 ingentis, vallemque boves amnemque tenebant.
8.244 infernas reseret sedes et regna recludat 8.245 pallida, dis invisa, superque immane barathrum 8.246 cernatur, trepident inmisso lumine manes.
8.319 Primus ab aetherio venit Saturnus Olympo, 8.320 arma Iovis fugiens et regnis exsul ademptis. 8.321 Is genus indocile ac dispersum montibus altis 8.322 composuit legesque dedit Latiumque vocari 8.323 maluit, his quoniam latuisset tutis in oris. 8.324 Aurea quae perhibent illo sub rege fuere 8.325 saecula. Sic placida populos in pace regebat, 8.326 deterior donec paulatim ac decolor aetas 8.327 et belli rabies et amor successit habendi. 8.328 Tum manus Ausonia et gentes venere Sicanae, 8.329 saepius et nomen posuit Saturnia tellus; 8.330 tum reges asperque immani corpore Thybris, 8.331 a quo post Itali fluvium cognomine Thybrim 8.332 diximus, amisit verum vetus Albula nomen;
8.649 Illum indigti similem similemque miti
8.717 Laetitia ludisque viae plausuque fremebant; 8.718 omnibus in templis matrum chorus, omnibus arae; 8.719 ante aras terram caesi stravere iuvenci. 8.720 Ipse, sedens niveo candentis limine Phoebi,
8.728 indomitique Dahae, et pontem indignatus Araxes.
9.576 Privernum Capys. Hunc primo levis hasta Themillae
9.598 Non pudet obsidione iterum valloque teneri, 9.599 bis capti Phryges, et morti praetendere muros? 9.600 En qui nostra sibi bello conubia poscunt! 9.601 Quis deus Italiam, quae vos dementia adegit 9.602 Non hic Atridae nec fandi fictor Ulixes: 9.603 durum a stirpe genus natos ad flumina primum 9.604 deferimus saevoque gelu duramus et undis, 9.605 venatu invigilant pueri silvasque fatigant, 9.606 flectere ludus equos et spicula tendere cornu. 9.607 At patiens operum parvoque adsueta iuventus 9.608 aut rastris terram domat aut quatit oppida bello. 9.609 Omne aevum ferro teritur, versaque iuvencum 9.610 terga fatigamus hasta; nec tarda senectus 9.611 debilitat vires animi mutatque vigorem: 9.612 canitiem galea premimus, semperque recentis 9.613 comportare iuvat praedas et vivere rapto. 9.615 desidiae cordi, iuvat indulgere choreis, 9.616 et tunicae manicas et habent redimicula mitrae. 9.617 O vere Phrygiae, neque enim Phryges, ite per alta 9.618 Dindyma ubi adsuetis biforem dat tibia cantum! 9.619 Tympana vos buxusque vocat Berecyntia Matris 9.620 Idaeae sinite arma viris et cedite ferro.
10.143 Adfuit et Mnestheus, quem pulsi pristina Turni 10.144 aggere moerorum sublimem gloria tollit, 10.145 et Capys: hinc nomen Campanae ducitur urbi.
12.952 vitaque cum gemitu fugit indignata sub umbras.'' None		sup>
1.20 of Tiber 's stream; its wealth and revenues " 1.55 knew no surcease, but from her heart of pain
1.183 and bear your king this word! Not unto him
1.262 which good Acestes while in Sicily 1.263 had stored in jars, and prince-like sent away 1.264 with his Ioved guest;—this too Aeneas gave; 1.266 “Companions mine, we have not failed to feel 1.267 calamity till now. O, ye have borne 1.268 far heavier sorrow: Jove will make an end 1.269 also of this. Ye sailed a course hard by ' "1.270 infuriate Scylla's howling cliffs and caves. " "1.271 Ye knew the Cyclops' crags. Lift up your hearts! " '1.272 No more complaint and fear! It well may be 1.273 ome happier hour will find this memory fair. 1.274 Through chance and change and hazard without end, 1.275 our goal is Latium ; where our destinies 1.276 beckon to blest abodes, and have ordained 1.277 that Troy shall rise new-born! Have patience all! 1.279 Such was his word, but vexed with grief and care, 1.280 feigned hopes upon his forehead firm he wore, ' "1.281 and locked within his heart a hero's pain. " '1.282 Now round the welcome trophies of his chase 1.283 they gather for a feast. Some flay the ribs 1.284 and bare the flesh below; some slice with knives, 1.285 and on keen prongs the quivering strips impale, 1.286 place cauldrons on the shore, and fan the fires. 1.287 Then, stretched at ease on couch of simple green, 1.288 they rally their lost powers, and feast them well 1.289 on seasoned wine and succulent haunch of game. 1.290 But hunger banished and the banquet done, 1.291 in long discourse of their lost mates they tell, ' "1.292 'twixt hopes and fears divided; for who knows " '1.293 whether the lost ones live, or strive with death, 1.294 or heed no more whatever voice may call? 1.295 Chiefly Aeneas now bewails his friends, 1.296 Orontes brave and fallen Amycus,
1.349 “Let Cytherea cast her fears away!
1.740 uch haughty violence fits not the souls 1.741 of vanquished men. We journey to a land 1.742 named, in Greek syllables, Hesperia : 1.743 a storied realm, made mighty by great wars 1.744 and wealth of fruitful land; in former days ' "1.745 Oenotrians had it, and their sons, 't is said, " "1.746 have called it Italy, a chieftain's name " '1.747 to a whole region given. Thitherward
2.35 threw off her grief inveterate; all her gates 2.36 wung wide; exultant went we forth, and saw 2.37 the Dorian camp unteted, the siege 2.38 abandoned, and the shore without a keel. 2.39 “Here!” cried we, “the Dolopian pitched; the host ' "
6.756 And Jove's own fire. In chariot of four steeds, " '6.757 Brandishing torches, he triumphant rode ' "6.758 Through throngs of Greeks, o'er Elis ' sacred way, " '6.759 Demanding worship as a god. 0 fool! ' "6.760 To mock the storm's inimitable flash— " '6.761 With crash of hoofs and roll of brazen wheel! 6.762 But mightiest Jove from rampart of thick cloud 6.763 Hurled his own shaft, no flickering, mortal flame, 6.764 And in vast whirl of tempest laid him low. 6.765 Next unto these, on Tityos I looked, 6.766 Child of old Earth, whose womb all creatures bears: ' "6.767 Stretched o'er nine roods he lies; a vulture huge " '6.768 Tears with hooked beak at his immortal side, 6.769 Or deep in entrails ever rife with pain 6.770 Gropes for a feast, making his haunt and home 6.771 In the great Titan bosom; nor will give 6.772 To ever new-born flesh surcease of woe. 6.773 Why name Ixion and Pirithous, 6.774 The Lapithae, above whose impious brows 6.775 A crag of flint hangs quaking to its fall, 6.776 As if just toppling down, while couches proud, 6.777 Propped upon golden pillars, bid them feast 6.778 In royal glory: but beside them lies 6.779 The eldest of the Furies, whose dread hands 6.780 Thrust from the feast away, and wave aloft 6.781 A flashing firebrand, with shrieks of woe. 6.782 Here in a prison-house awaiting doom 6.783 Are men who hated, long as life endured, 6.784 Their brothers, or maltreated their gray sires, 6.785 Or tricked a humble friend; the men who grasped 6.786 At hoarded riches, with their kith and kin 6.787 Not sharing ever—an unnumbered throng; 6.788 Here slain adulterers be; and men who dared 6.789 To fight in unjust cause, and break all faith 6.790 With their own lawful lords. Seek not to know 6.791 What forms of woe they feel, what fateful shape ' "6.792 of retribution hath o'erwhelmed them there. " '6.793 Some roll huge boulders up; some hang on wheels, 6.794 Lashed to the whirling spokes; in his sad seat 6.795 Theseus is sitting, nevermore to rise; 6.796 Unhappy Phlegyas uplifts his voice 6.797 In warning through the darkness, calling loud, 6.798 ‘0, ere too late, learn justice and fear God!’ 6.799 Yon traitor sold his country, and for gold 6.800 Enchained her to a tyrant, trafficking 6.801 In laws, for bribes enacted or made void; 6.802 Another did incestuously take 6.803 His daughter for a wife in lawless bonds. 6.804 All ventured some unclean, prodigious crime; 6.805 And what they dared, achieved. I could not tell, 6.806 Not with a hundred mouths, a hundred tongues, 6.807 Or iron voice, their divers shapes of sin, ' "6.809 So spake Apollo's aged prophetess. " '6.810 “Now up and on!” she cried. “Thy task fulfil! 6.811 We must make speed. Behold yon arching doors 6.812 Yon walls in furnace of the Cyclops forged! ' "6.813 'T is there we are commanded to lay down " "6.814 Th' appointed offering.” So, side by side, " '6.815 Swift through the intervening dark they strode, 6.816 And, drawing near the portal-arch, made pause. 6.817 Aeneas, taking station at the door, ' "6.818 Pure, lustral waters o'er his body threw, " 6.820 Now, every rite fulfilled, and tribute due 6.821 Paid to the sovereign power of Proserpine, 6.822 At last within a land delectable 6.823 Their journey lay, through pleasurable bowers 6.824 of groves where all is joy,—a blest abode! 6.825 An ampler sky its roseate light bestows 6.826 On that bright land, which sees the cloudless beam 6.827 of suns and planets to our earth unknown. 6.828 On smooth green lawns, contending limb with limb, 6.829 Immortal athletes play, and wrestle long ' "6.830 'gainst mate or rival on the tawny sand; " '6.831 With sounding footsteps and ecstatic song, 6.832 Some thread the dance divine: among them moves 6.833 The bard of Thrace, in flowing vesture clad, 6.834 Discoursing seven-noted melody, 6.835 Who sweeps the numbered strings with changeful hand, 6.836 Or smites with ivory point his golden lyre. 6.837 Here Trojans be of eldest, noblest race, 6.838 Great-hearted heroes, born in happier times, 6.839 Ilus, Assaracus, and Dardanus, 6.840 Illustrious builders of the Trojan town. 6.841 Their arms and shadowy chariots he views, 6.842 And lances fixed in earth, while through the fields 6.843 Their steeds without a bridle graze at will. 6.844 For if in life their darling passion ran 6.845 To chariots, arms, or glossy-coated steeds, 6.846 The self-same joy, though in their graves, they feel. 6.847 Lo! on the left and right at feast reclined 6.848 Are other blessed souls, whose chorus sings 6.849 Victorious paeans on the fragrant air 6.850 of laurel groves; and hence to earth outpours 6.851 Eridanus, through forests rolling free. 6.852 Here dwell the brave who for their native land 6.853 Fell wounded on the field; here holy priests 6.854 Who kept them undefiled their mortal day; 6.855 And poets, of whom the true-inspired song ' "6.856 Deserved Apollo's name; and all who found " "6.857 New arts, to make man's life more blest or fair; " '6.858 Yea! here dwell all those dead whose deeds bequeath 6.859 Deserved and grateful memory to their kind. 6.860 And each bright brow a snow-white fillet wears. 6.861 Unto this host the Sibyl turned, and hailed 6.862 Musaeus, midmost of a numerous throng, ' "6.863 Who towered o'er his peers a shoulder higher: " '6.864 “0 spirits blest! 0 venerable bard! 6.865 Declare what dwelling or what region holds 6.866 Anchises, for whose sake we twain essayed 6.867 Yon passage over the wide streams of hell.” 6.868 And briefly thus the hero made reply: 6.869 “No fixed abode is ours. In shadowy groves 6.870 We make our home, or meadows fresh and fair, 6.871 With streams whose flowery banks our couches be. 6.872 But you, if thitherward your wishes turn, 6.873 Climb yonder hill, where I your path may show.” 6.874 So saying, he strode forth and led them on, 6.875 Till from that vantage they had prospect fair 6.876 of a wide, shining land; thence wending down, 6.877 They left the height they trod; for far below 6.878 Father Anchises in a pleasant vale 6.879 Stood pondering, while his eyes and thought surveyed 6.880 A host of prisoned spirits, who there abode 6.881 Awaiting entrance to terrestrial air. 6.882 And musing he reviewed the legions bright 6.883 of his own progeny and offspring proud— 6.884 Their fates and fortunes, virtues and great deeds. 6.885 Soon he discerned Aeneas drawing nigh ' "6.886 o'er the green slope, and, lifting both his hands " "
7.341 to clasp your monarch's hand. Bear back, I pray, " '7.342 this answer to your King: my dwelling holds 7.343 a daughter, whom with husband of her blood ' "7.344 great signs in heaven and from my father's tomb " '7.345 forbid to wed. A son from alien shores ' "7.346 they prophesy for Latium 's heir, whose seed " '7.347 hall lift our glory to the stars divine. 7.348 I am persuaded this is none but he, 7.349 that man of destiny; and if my heart 7.350 be no false prophet, I desire it so.” 7.351 Thus having said, the sire took chosen steeds 7.352 from his full herd, whereof, well-groomed and fair, 7.353 three hundred stood within his ample pale. 7.354 of these to every Teucrian guest he gave 7.355 a courser swift and strong, in purple clad 7.356 and broidered housings gay; on every breast 7.357 hung chains of gold; in golden robes arrayed, 7.358 they champed the red gold curb their teeth between. 7.359 For offering to Aeneas, he bade send 7.360 a chariot, with chargers twain of seed 7.361 ethereal, their nostrils breathing fire: 7.362 the famous kind which guileful Circe bred, ' "7.363 cheating her sire, and mixed the sun-god's team " '7.364 with brood-mares earthly born. The sons of Troy, 7.365 uch gifts and greetings from Latinus bearing, 7.367 But lo! from Argos on her voyage of air 7.368 rides the dread spouse of Jove. She, sky-enthroned 7.369 above the far Sicilian promontory, ' "7.370 pachynus, sees Dardania's rescued fleet, " "7.371 and all Aeneas' joy. The prospect shows " '7.372 houses a-building, lands of safe abode, 7.373 and the abandoned ships. With bitter grief 7.374 he stands at gaze: then with storm-shaken brows, 7.375 thus from her heart lets loose the wrathful word: 7.376 “O hated race! O Phrygian destinies — 7.377 to mine forevermore (unhappy me!) 7.378 a scandal and offense! Did no one die ' "7.379 on Troy 's embattled plain? Could captured slaves " "7.380 not be enslaved again? Was Ilium's flame " "7.381 no warrior's funeral pyre? Did they walk safe " '7.382 through serried swords and congregated fires? 7.383 At last, methought, my godhead might repose, 7.384 and my full-fed revenge in slumber lie. 7.385 But nay! Though flung forth from their native land, ' "7.386 I o'er the waves, with enmity unstayed, " '7.387 dared give them chase, and on that exiled few 7.388 hurled the whole sea. I smote the sons of Troy ' "7.389 with ocean's power and heaven's. But what availed " "7.390 Syrtes, or Scylla, or Charybdis' waves? " '7.391 The Trojans are in Tiber ; and abide 7.392 within their prayed-for land delectable, 7.393 afe from the seas and me! Mars once had power 7.394 the monstrous Lapithae to slay; and Jove ' "7.395 to Dian's honor and revenge gave o'er " '7.396 the land of Calydon. What crime so foul 7.397 was wrought by Lapithae or Calydon? ' "7.398 But I, Jove's wife and Queen, who in my woes " '7.399 have ventured each bold stroke my power could find, 7.400 and every shift essayed,—behold me now 7.401 outdone by this Aeneas! If so weak 7.402 my own prerogative of godhead be, 7.403 let me seek strength in war, come whence it will! 7.404 If Heaven I may not move, on Hell I call. 7.405 To bar him from his Latin throne exceeds 7.406 my fated power. So be it! Fate has given 7.407 Lavinia for his bride. But long delays
8.151 prang to its feet and left the feast divine.
8.198 risking my person and my life, have come
8.200 the house of Daunus hurls insulting war. 8.201 If us they quell, they doubt not to obtain 8.202 lordship of all Hesperia, and subdue 8.203 alike the northern and the southern sea. 8.204 Accept good faith, and give! Behold, our hearts ' "
8.244 Then high-born pages, with the altar's priest, " '8.245 bring on the roasted beeves and load the board 8.246 with baskets of fine bread; and wine they bring — ' "
8.319 filled all the arching sky, the river's banks " '8.320 asunder leaped, and Tiber in alarm ' "8.321 reversed his flowing wave. So Cacus' lair " '8.322 lay shelterless, and naked to the day 8.323 the gloomy caverns of his vast abode 8.324 tood open, deeply yawning, just as if 8.325 the riven earth should crack, and open wide ' "8.326 th' infernal world and fearful kingdoms pale, " '8.327 which gods abhor; and to the realms on high 8.328 the measureless abyss should be laid bare, 8.329 and pale ghosts shrink before the entering sun. 8.330 Now upon Cacus, startled by the glare, 8.331 caged in the rocks and howling horribly, 8.332 Alcides hurled his weapons, raining down
8.649 his people rose in furious despair,
8.717 a panoply from Vulcan through the air, 8.718 to help us at our need. Alas, what deaths ' "8.719 over Laurentum's ill-starred host impend! " '8.720 O Turnus, what a reckoning thou shalt pay
8.728 adored, as yesterday, the household gods
9.576 this way and that. But Nisus, fiercer still,
9.598 the bosom white as snow. Euryalus 9.599 ank prone in death; upon his goodly limbs 9.600 the life-blood ran unstopped, and low inclined 9.601 the drooping head; as when some purpled flower, 9.602 cut by the ploughshare, dies, or poppies proud 9.603 with stem forlorn their ruined beauty bow 9.604 before the pelting storm. Then Nisus flew 9.605 traight at his foes; but in their throng would find 9.606 Volscens alone, for none but Volscens stayed: 9.607 they gathered thickly round and grappled him 9.608 in shock of steel with steel. But on he plunged, 9.609 winging in ceaseless circles round his head 9.610 his lightning-sword, and thrust it through the face 9.611 of shrieking Volscens, with his own last breath 9.612 triking his foeman down; then cast himself ' "9.613 upon his fallen comrade's breast; and there, " '9.615 Heroic pair and blest! If aught I sing 9.616 have lasting music, no remotest age ' "9.617 hall blot your names from honor's storied scroll: " "9.618 not while the altars of Aeneas' line " "9.619 hall crown the Capitol's unshaken hill, " "9.620 nor while the Roman Father's hand sustains " 10.143 have goverce supreme, began reply; 10.144 deep silence at his word Olympus knew, ' "10.145 Earth's utmost cavern shook; the realms of light " 12.952 were battering the foundations, now laid by ' " None
106. Vergil, Eclogues, 4.1-4.10, 4.13, 4.17-4.25, 4.29-4.35, 4.38-4.39, 4.52, 6.31-6.40
 Tagged with subjects: • Age/Era, Final/Last Age • Golden Age • Golden Age, as retrospective ideal • Golden Age, in Georgic • Iron Age • Praises of Spring, as reflection on Golden Age • Silver Age • golden age • golden age,, Greek tradition of • golden age,, and absence of private property • golden age,, and aesthetic production • golden age,, and ideology of patronage • golden age,, and spontaneous production • golden age,, attributes of • labor,, in the golden age • law, Roman, absent in the golden age • new age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 122, 123, 134, 280; Bernabe et al. (2013), Redefining Dionysos, 465; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 122, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 208; Crabb (2020), Luke/Acts and the End of History, 83, 239; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 243; Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 200; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 40, 46, 87, 213, 218, 225, 248; O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 333, 343, 344, 346; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 94, 104, 107, 115; Putnam et al. (2023), The Poetic World of Statius' Silvae, 243; Stuckenbruck (2007), 1 Enoch 91-108, 54; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 122, 123, 134, 280; Xinyue (2022), Politics and Divinization in Augustan Poetry, 52, 53, 54, 191, 192

sup>
4.1 muses of 4.2 a somewhat loftier task! Not all men love 4.3 coppice or lowly tamarisk: sing we woods, 4.4 woods worthy of a Consul let them be.' "4.5 Now the last age by Cumae's Sibyl sung" '4.6 has come and gone, and the majestic roll 4.7 of circling centuries begins anew:' "4.8 justice returns, returns old Saturn's reign," '4.9 with a new breed of men sent down from heaven.' "
4.10 Only do thou, at the boy's birth in whom"
4.13 apollo reigns. And in thy consulate,

4.17 of our old wickedness, once done away,
4.18 hall free the earth from never-ceasing fear.
4.19 He shall receive the life of gods, and see 4.20 heroes with gods commingling, and himself' "4.21 be seen of them, and with his father's worth" "4.22 reign o'er a world at peace. For thee, O boy," '4.23 first shall the earth, untilled, pour freely forth 4.24 her childish gifts, the gadding ivy-spray 4.25 with foxglove and Egyptian bean-flower mixed,
4.29 hall of the monstrous lion have no fear. 4.30 Thy very cradle shall pour forth for thee 4.31 caressing flowers. The serpent too shall die, 4.32 die shall the treacherous poison-plant, and far 4.33 and wide Assyrian spices spring. But soon' "4.34 as thou hast skill to read of heroes' fame," "4.35 and of thy father's deeds, and inly learn" 4.38 from the wild briar shall hang the blushing grape, 4.39 and stubborn oaks sweat honey-dew. Nathle
4.52 the sturdy ploughman shall loose yoke from steer,
6.31 and crying, “Why tie the fetters? loose me, boys; 6.32 enough for you to think you had the power; 6.33 now list the songs you wish for—songs for you, 6.34 another meed for her”—forthwith began. 6.35 Then might you see the wild things of the wood, 6.36 with Fauns in sportive frolic beat the time, 6.37 and stubborn oaks their branchy summits bow. 6.38 Not Phoebus doth the rude Parnassian crag 6.39 o ravish, nor Orpheus so entrance the height 6.40 of Rhodope or Ismarus: for he sang' ' None
107. Vergil, Georgics, 1.1-1.42, 1.50-1.52, 1.63, 1.104-1.105, 1.112, 1.118-1.148, 1.150-1.160, 1.176-1.186, 1.191, 1.197-1.203, 1.237, 1.273-1.275, 1.324-1.327, 1.463-1.466, 1.486, 1.490, 1.493-1.498, 1.500-1.502, 1.505-1.514, 2.11, 2.23-2.24, 2.60-2.62, 2.109, 2.114, 2.116-2.176, 2.207-2.211, 2.278, 2.323-2.345, 2.370, 2.386, 2.394, 2.438-2.439, 2.458-2.467, 2.472-2.483, 2.486-2.490, 2.496, 2.498-2.499, 2.503-2.516, 2.524, 2.527-2.540, 3.1, 3.3-3.36, 3.77, 3.81, 3.259, 3.262, 3.313, 3.343-3.344, 3.347-3.383, 3.478-3.566, 4.1-4.50, 4.116-4.117, 4.125-4.152, 4.170-4.175, 4.197-4.198, 4.205, 4.210-4.214, 4.228-4.280, 4.294-4.314, 4.321-4.332, 4.345-4.348, 4.389, 4.398-4.400, 4.438-4.440, 4.443, 4.445, 4.450-4.456, 4.469-4.470, 4.489, 4.491-4.492, 4.494-4.495, 4.504, 4.511-4.515, 4.517-4.520, 4.526, 4.532, 4.538-4.566
 Tagged with subjects: • Acropolis, in the Augustan age • Aristaeus in myth,, as paradigmatic farmer, Roman, Iron Age man • Corycian gardener, as Golden Age figure • Corycian gardener, as discrepant from Golden Age ideal • Epicurean philosophy,, as Iron Age phenomenon • Georgic poet, as Iron Age figure • Golden Age • Golden Age, art in • Golden Age, as moral value • Golden Age, as retrospective ideal • Golden Age, in Georgic • Golden Age, in myth • Iron Age • Iron Age, and plague • Iron Age, as dissolution of moral community • Iron Age, farmer as paradigmatic of • Iron Age, instituted by Jove • Iron Age, moral ambiguity of • Iron Age, poet in • Iron Age, technology of • Iron Age, typified by Aristaeus • Jove, and Iron Age • Libyans as reflection on Golden Age ideals • Praises of Italy, reminiscent of Golden Age • Praises of Spring, as reflection on Golden Age • Praises of Spring, as scientific analogue of Golden Age myth • Sabine farm, the, and golden age attributes • Silver Age • age, golden • age, iron • bees, as Golden Age ideal • city, as expression of Iron Age • city, as loss of Golden Age community • community, as Golden Age • community, as alternative to Iron Age values • golden age • golden age, pity in • golden age,, and Horace's estate • golden age,, and absence of private property • golden age,, and ideology of patronage • golden age,, and spontaneous production • labor,, in the golden age • new age • plague, as reflection on Golden Age ideals in Georgic

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, 156, 165; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 140, 245; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 218, 231, 232, 235, 239, 325; Crabb (2020), Luke/Acts and the End of History, 83; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 8, 19, 28, 38, 39, 40, 41, 42, 46, 61, 62, 63, 64, 65, 66, 80, 81, 87, 107, 108, 116, 124, 162, 171, 172, 182, 183, 206, 207, 210, 213, 218, 219, 225, 229, 247, 248, 254; Gee (2013), Aratus and the Astronomical Tradition, 46; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 43, 44; Keith and Myers (2023), Vergil and Elegy. 64, 66, 67, 68, 69, 70, 73, 179, 180, 181, 182, 187, 190; O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 344; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 1, 2, 3, 20, 33, 34, 35, 38, 39, 41, 42, 43, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 70, 71, 72, 73, 75, 76, 77, 78, 79, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 136; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 58; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 234; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, 156, 165; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 155, 156, 158, 173, 174, 177, 178, 302; Xinyue (2022), Politics and Divinization in Augustan Poetry, 52, 191

sup>
1.1 Quid faciat laetas segetes, quo sidere terram 1.2 vertere, Maecenas, ulmisque adiungere vitis 1.3 conveniat, quae cura boum, qui cultus habendo 1.4 sit pecori, apibus quanta experientia parcis, 1.5 hinc canere incipiam. Vos, o clarissima mundi 1.6 lumina, labentem caelo quae ducitis annum, 1.7 Liber et alma Ceres, vestro si munere tellus 1.8 Chaoniam pingui glandem mutavit arista, 1.9 poculaque inventis Acheloia miscuit uvis;
1.10 et vos, agrestum praesentia numina, Fauni,
1.11 ferte simul Faunique pedem Dryadesque puellae:
1.12 Munera vestra cano. Tuque o, cui prima frementem
1.13 fudit equum magno tellus percussa tridenti,
1.14 Neptune; et cultor nemorum, cui pinguia Ceae
1.15 ter centum nivei tondent dumeta iuvenci;
1.16 ipse nemus linquens patrium saltusque Lycaei,
1.17 Pan, ovium custos, tua si tibi Maenala curae,
1.18 adsis, o Tegeaee, favens, oleaeque Minerva
1.19 inventrix, uncique puer monstrator aratri, 1.20 et teneram ab radice ferens, Silvane, cupressum, 1.21 dique deaeque omnes, studium quibus arva tueri, 1.22 quique novas alitis non ullo semine fruges, 1.23 quique satis largum caelo demittitis imbrem; 1.24 tuque adeo, quem mox quae sint habitura deorum 1.25 concilia, incertum est, urbisne invisere, Caesar, 1.26 terrarumque velis curam et te maximus orbis 1.27 auctorem frugum tempestatumque potentem 1.28 accipiat, cingens materna tempora myrto, 1.29 an deus inmensi venias maris ac tua nautae 1.30 numina sola colant, tibi serviat ultima Thule 1.31 teque sibi generum Tethys emat omnibus undis, 1.32 anne novum tardis sidus te mensibus addas, 1.33 qua locus Erigonen inter Chelasque sequentis 1.34 panditur—ipse tibi iam bracchia contrahit ardens 1.35 Scorpius et caeli iusta plus parte reliquit— 1.36 quidquid eris,—nam te nec sperant Tartara regem 1.37 nec tibi regdi veniat tam dira cupido, 1.38 quamvis Elysios miretur Graecia campos 1.39 nec repetita sequi curet Proserpina matrem— 1.40 da facilem cursum atque audacibus adnue coeptis 1.41 ignarosque viae mecum miseratus agrestis 1.42 ingredere et votis iam nunc adsuesce vocari.
1.50 At prius ignotum ferro quam scindimus aequor, 1.51 ventos et varium caeli praediscere morem 1.52 cura sit ac patrios cultusque habitusque locorum
1.63 unde homines nati, durum genus. Ergo age, terrae

1.104 Quid dicam, iacto qui semine comminus arva
1.105 insequitur cumulosque ruit male pinguis harenae

1.118 Nec tamen, haec cum sint hominumque boumque labores
1.119 versando terram experti, nihil inprobus anser
1.120 Strymoniaeque grues et amaris intiba fibris
1.121 officiunt aut umbra nocet. Pater ipse colendi
1.122 haud facilem esse viam voluit, primusque per artem
1.123 movit agros curis acuens mortalia corda
1.124 nec torpere gravi passus sua regna veterno.
1.125 Ante Iovem nulli subigebant arva coloni;
1.126 ne signare quidem aut partiri limite campum
1.127 fas erat: in medium quaerebant ipsaque tellus
1.128 omnia liberius nullo poscente ferebat.
1.129 Ille malum virus serpentibus addidit atris
1.130 praedarique lupos iussit pontumque moveri,
1.131 mellaque decussit foliis ignemque removit
1.132 et passim rivis currentia vina repressit,
1.133 ut varias usus meditando extunderet artis
1.134 paulatim et sulcis frumenti quaereret herbam.
1.135 Ut silicis venis abstrusum excuderet ignem.
1.136 Tunc alnos primum fluvii sensere cavatas;
1.137 navita tum stellis numeros et nomina fecit,
1.138 Pleiadas, Hyadas, claramque Lycaonis Arcton;
1.139 tum laqueis captare feras et fallere visco
1.140 inventum et magnos canibus circumdare saltus;
1.141 atque alius latum funda iam verberat amnem
1.142 alta petens, pelagoque alius trahit humida lina;
1.143 tum ferri rigor atque argutae lamina serrae,—
1.144 nam primi cuneis scindebant fissile lignum
1.145 tum variae venere artes. Labor omnia vicit
1.146 inprobus et duris urgens in rebus egestas.
1.147 Prima Ceres ferro mortalis vertere terram
1.148 instituit, cum iam glandes atque arbuta sacrae

1.150 Mox et frumentis labor additus, ut mala culmos
1.151 esset robigo segnisque horreret in arvis
1.152 carduus; intereunt segetes, subit aspera silva,
1.153 lappaeque tribolique, interque nitentia culta
1.154 infelix lolium et steriles domitur avenae.
1.155 Quod nisi et adsiduis herbam insectabere rastris,
1.156 et sonitu terrebis aves, et ruris opaci
1.157 falce premes umbras votisque vocaveris imbrem,
1.158 heu magnum alterius frustra spectabis acervum,
1.159 concussaque famem in silvis solabere quercu.
1.160 Dicendum et, quae sint duris agrestibus arma,

1.176 Possum multa tibi veterum praecepta referre,
1.177 ni refugis tenuisque piget cognoscere curas.
1.178 Area cum primis ingenti aequanda cylindro
1.179 et vertenda manu et creta solidanda tenaci,
1.180 ne subeant herbae neu pulvere victa fatiscat,
1.181 tum variae inludant pestes: saepe exiguus mus
1.182 sub terris posuitque domos atque horrea fecit,
1.183 aut oculis capti fodere cubilia talpae,
1.184 inventusque cavis bufo et quae plurima terrae
1.185 monstra ferunt, populatque ingentem farris acervum
1.186 curculio atque inopi metuens formica senectae.

1.197 Vidi lecta diu et multo spectata labore
1.198 degenerare tamen, ni vis humana quot annis
1.199 maxima quaeque manu legeret. Sic omnia fatis 1.200 in peius ruere ac retro sublapsa referri, 1.201 non aliter, quam qui adverso vix flumine lembum 1.202 remigiis subigit, si bracchia forte remisit, 1.203 atque illum in praeceps prono rapit alveus amni.
1.237 has inter mediamque duae mortalibus aegris
1.273 Saepe oleo tardi costas agitator aselli 1.274 vilibus aut onerat pomis, lapidemque revertens 1.275 incusum aut atrae massam picis urbe reportat.
1.324 collectae ex alto nubes; ruit arduus aether 1.325 et pluvia ingenti sata laeta boumque labores 1.326 diluit; inplentur fossae et cava flumina crescunt 1.327 cum sonitu fervetque fretis spirantibus aequor.
1.463 sol tibi signa dabit. Solem quis dicere falsum 1.464 audeat. Ille etiam caecos instare tumultus 1.465 saepe monet fraudemque et operta tumescere bella. 1.466 Ille etiam exstincto miseratus Caesare Romam,
1.486 per noctem resonare lupis ululantibus urbes.
1.490 Romanas acies iterum videre Philippi;
1.493 Scilicet et tempus veniet, cum finibus illis 1.494 agricola incurvo terram molitus aratro 1.495 exesa inveniet scabra robigine pila 1.496 aut gravibus rastris galeas pulsabit iis 1.497 grandiaque effossis mirabitur ossa sepulchris. 1.498 Di patrii, Indigetes, et Romule Vestaque mater,

1.500 hunc saltem everso iuvenem succurrere saeclo
1.501 ne prohibete! Satis iam pridem sanguine nostro
1.502 Laomedonteae luimus periuria Troiae;

1.505 quippe ubi fas versum atque nefas: tot bella per orbem,
1.506 tam multae scelerum facies; non ullus aratro
1.507 dignus honos, squalent abductis arva colonis
1.508 et curvae rigidum falces conflantur in ensem.
1.509 Hinc movet Euphrates, illinc Germania bellum; 1.510 vicinae ruptis inter se legibus urbes 1.511 arma ferunt; saevit toto Mars inpius orbe; 1.512 ut cum carceribus sese effudere quadrigae, 1.513 addunt in spatia et frustra retinacula tendens 1.514 fertur equis auriga neque audit currus habenas.
2.11 sponte sua veniunt camposque et flumina late
2.23 Hic plantas tenero abscindens de corpore matrum 2.24 deposuit sulcis, hic stirpes obruit arvo
2.60 et turpis avibus praedam fert uva racemos. 2.61 Scilicet omnibus est labor inpendendus et omnes 2.62 cogendae in sulcum ac multa mercede domandae.
2.109 Nec vero terrae ferre omnes omnia possunt.

2.114 Aspice et extremis domitum cultoribus orbem

2.116 divisae arboribus patriae. Sola India nigrum
2.117 fert ebenum, solis est turea virga Sabaeis.
2.118 Quid tibi odorato referam sudantia ligno
2.119 balsamaque et bacas semper frondentis acanthi? 2.120 Quid nemora Aethiopum molli canentia lana, 2.121 velleraque ut foliis depectant tenuia Seres; 2.122 aut quos Oceano propior gerit India lucos, 2.123 extremi sinus orbis, ubi aera vincere summum 2.124 arboris haud ullae iactu potuere sagittae? 2.125 Et gens illa quidem sumptis non tarda pharetris. 2.126 Media fert tristis sucos tardumque saporem 2.127 felicis mali, quo non praesentius ullum, 2.128 pocula si quando saevae infecere novercae, 2.129 miscueruntque herbas et non innoxia verba, 2.130 auxilium venit ac membris agit atra venena. 2.131 Ipsa ingens arbos faciemque simillima lauro; 2.132 et, si non alium late iactaret odorem, 2.133 laurus erat; folia haud ullis labentia ventis; 2.134 flos ad prima tenax; animas et olentia Medi 2.135 ora fovent illo et senibus medicantur anhelis. 2.136 sed neque Medorum, silvae ditissima, terra, 2.137 nec pulcher Ganges atque auro turbidus Hermus 2.138 laudibus Italiae certent, non Bactra neque Indi 2.139 totaque turiferis Panchaia pinguis harenis. 2.140 Haec loca non tauri spirantes naribus ignem 2.141 invertere satis inmanis dentibus hydri 2.142 nec galeis densisque virum seges horruit hastis; 2.143 sed gravidae fruges et Bacchi Massicus humor 2.144 inplevere; tenent oleae armentaque laeta. 2.145 Hinc bellator equus campo sese arduus infert; 2.146 hinc albi, Clitumne, greges et maxima taurus 2.147 victima, saepe tuo perfusi flumine sacro, 2.148 Romanos ad templa deum duxere triumphos. 2.149 Hic ver adsiduum atque alienis mensibus aestas 2.150 bis gravidae pecudes, bis pomis utilis arbos. 2.151 At rabidae tigres absunt et saeva leonum 2.152 semina nec miseros fallunt aconita legentis 2.153 nec rapit inmensos orbis per humum neque tanto 2.154 squameus in spiram tractu se colligit anguis. 2.155 Adde tot egregias urbes operumque laborem, 2.156 tot congesta manu praeruptis oppida saxis 2.157 fluminaque antiquos subter labentia muros. 2.158 An mare, quod supra, memorem, quodque adluit infra 2.159 anne lacus tantos? Te, Lari maxume, teque, 2.160 fluctibus et fremitu adsurgens Benace marino 2.161 an memorem portus Lucrinoque addita claustra 2.162 atque indignatum magnis stridoribus aequor 2.163 Iulia qua ponto longe sonat unda refuso 2.164 Tyrrhenusque fretis inmittitur aestus Avernis? 2.165 Haec eadem argenti rivos aerisque metalla 2.166 ostendit venis atque auro plurima fluxit. 2.167 Haec genus acre virum, Marsos pubemque Sabellam 2.168 adsuetumque malo Ligurem Volscosque verutos 2.169 extulit, haec Decios, Marios, magnosque Camillos, 2.170 Scipiadas duros bello et te, maxume Caesar, 2.171 qui nunc extremis Asiae iam victor in oris 2.172 inbellem avertis Romanis arcibus Indum. 2.173 Salve, magna parens frugum, Saturnia tellus, 2.174 magna virum; tibi res antiquae laudis et artem 2.175 ingredior, sanctos ausus recludere fontis, 2.176 Ascraeumque cano Romana per oppida carmen.
2.207 aut unde iratus silvam devexit arator 2.208 et nemora evertit multos ignava per annos 2.209 antiquasque domos avium cum stirpibus imis 2.210 eruit; illae altum nidis petiere relictis, 2.211 at rudis enituit inpulso vomere campus.
2.278 arboribus positis secto via limite quadret.
2.323 Ver adeo frondi nemorum, ver utile silvis; 2.324 vere tument terrae et genitalia semina poscunt. 2.325 Tum pater omnipotens fecundis imbribus Aether 2.326 coniugis in gremium laetae descendit et omnis 2.327 magnus alit magno commixtus corpore fetus. 2.328 Avia tum resot avibus virgulta canoris 2.329 et Venerem certis repetunt armenta diebus; 2.330 parturit almus ager Zephyrique tepentibus auris 2.331 laxant arva sinus; superat tener omnibus humor; 2.332 inque novos soles audent se germina tuto 2.333 credere, nec metuit surgentis pampinus austros 2.334 aut actum caelo magnis aquilonibus imbrem, 2.335 sed trudit gemmas et frondes explicat omnis. 2.336 Non alios prima crescentis origine mundi 2.337 inluxisse dies aliumve habuisse tenorem 2.338 crediderim: ver illud erat, ver magnus agebat 2.339 orbis et hibernis parcebant flatibus Euri, 2.340 cum primae lucem pecudes hausere virumque 2.341 terrea progenies duris caput extulit arvis, 2.342 inmissaeque ferae silvis et sidera caelo. 2.343 Nec res hunc tenerae possent perferre laborem, 2.344 si non tanta quies iret frigusque caloremque 2.345 inter, et exciperet caeli indulgentia terras.
2.370 exerce imperia et ramos conpesce fluentis.
2.386 versibus incomptis ludunt risuque soluto
2.394 carminibus patriis lancesque et liba feremus
2.438 naryciaeque picis lucos, iuvat arva videre 2.439 non rastris, hominum non ulli obnoxia curae.
2.458 O fortunatos nimium, sua si bona norint, 2.459 agricolas! quibus ipsa procul discordibus armis 2.460 fundit humo facilem victum iustissima tellus. 2.461 Si non ingentem foribus domus alta superbis 2.462 mane salutantum totis vomit aedibus undam, 2.463 nec varios inhiant pulchra testudine postis 2.464 inlusasque auro vestes Ephyreiaque aera, 2.465 alba neque Assyrio fucatur lana veneno 2.466 nec casia liquidi corrumpitur usus olivi: 2.467 at secura quies et nescia fallere vita,
2.472 et patiens operum exiguoque adsueta iuventus, 2.473 sacra deum sanctique patres; extrema per illos 2.474 iustitia excedens terris vestigia fecit. 2.475 Me vero primum dulces ante omnia Musae, 2.476 quarum sacra fero ingenti percussus amore, 2.477 accipiant caelique vias et sidera monstrent, 2.478 defectus solis varios lunaeque labores; 2.479 unde tremor terris, qua vi maria alta tumescant 2.480 obicibus ruptis rursusque in se ipsa residant, 2.481 quid tantum Oceano properent se tinguere soles 2.482 hiberni, vel quae tardis mora noctibus obstet. 2.483 Sin, has ne possim naturae accedere partis,
2.486 flumina amem silvasque inglorius. O ubi campi 2.487 Spercheosque et virginibus bacchata Lacaenis 2.488 Taygeta! O, qui me gelidis convallibus Haemi 2.489 sistat et ingenti ramorum protegat umbra! 2.490 Felix, qui potuit rerum cognoscere causas,
2.496 flexit et infidos agitans discordia fratres
2.498 non res Romanae perituraque regna; neque ille 2.499 aut doluit miserans inopem aut invidit habenti
2.503 sollicitant alii remis freta caeca ruuntque 2.504 in ferrum, penetrant aulas et limina regum; 2.505 hic petit excidiis urbem miserosque Penatis, 2.506 ut gemma bibat et Sarrano dormiat ostro; 2.507 condit opes alius defossoque incubat auro; 2.508 hic stupet attonitus rostris; hunc plausus hiantem 2.509 per cuneos—geminatus enim plebisque patrumque— 2.510 corripuit; gaudent perfusi sanguine fratrum, 2.511 exsilioque domos et dulcia limina mutant 2.512 atque alio patriam quaerunt sub sole iacentem. 2.513 Agricola incurvo terram dimovit aratro: 2.514 hinc anni labor, hinc patriam parvosque nepotes 2.515 sustinet, hinc armenta boum meritosque iuvencos. 2.516 Nec requies, quin aut pomis exuberet annus
2.524 casta pudicitiam servat domus, ubera vaccae
2.527 Ipse dies agitat festos fususque per herbam, 2.528 ignis ubi in medio et socii cratera corot, 2.529 te libans, Lenaee, vocat pecorisque magistris 2.530 velocis iaculi certamina ponit in ulmo, 2.531 corporaque agresti nudant praedura palaestrae. 2.532 Hanc olim veteres vitam coluere Sabini, 2.533 hanc Remus et frater, sic fortis Etruria crevit 2.534 scilicet et rerum facta est pulcherrima Roma, 2.535 septemque una sibi muro circumdedit arces. 2.536 Ante etiam sceptrum Dictaei regis et ante 2.537 inpia quam caesis gens est epulata iuvencis, 2.538 aureus hanc vitam in terris Saturnus agebat; 2.539 necdum etiam audierant inflari classica, necdum 2.540 inpositos duris crepitare incudibus enses.
3.1 Te quoque, magna Pales, et te memorande canemus
3.3 Cetera, quae vacuas tenuissent carmine mentes, 3.4 omnia iam volgata: quis aut Eurysthea durum 3.5 aut inlaudati nescit Busiridis aras? 3.6 Cui non dictus Hylas puer et Latonia Delos 3.7 Hippodameque umeroque Pelops insignis eburno, 3.8 acer equis? Temptanda via est, qua me quoque possim 3.9 tollere humo victorque virum volitare per ora.
3.10 Primus ego in patriam mecum, modo vita supersit,
3.11 Aonio rediens deducam vertice Musas;
3.12 primus Idumaeas referam tibi, Mantua, palmas,
3.13 et viridi in campo templum de marmore ponam
3.14 propter aquam. Tardis ingens ubi flexibus errat
3.15 Mincius et tenera praetexit arundine ripas.
3.16 In medio mihi Caesar erit templumque tenebit:
3.17 illi victor ego et Tyrio conspectus in ostro
3.18 centum quadriiugos agitabo ad flumina currus.
3.19 Cuncta mihi Alpheum linquens lucosque Molorchi 3.20 cursibus et crudo decernet Graecia caestu. 3.21 Ipse caput tonsae foliis ornatus olivae 3.22 dona feram. Iam nunc sollemnis ducere pompas 3.23 ad delubra iuvat caesosque videre iuvencos, 3.24 vel scaena ut versis discedat frontibus utque 3.25 purpurea intexti tollant aulaea Britanni. 3.26 In foribus pugnam ex auro solidoque elephanto 3.27 Gangaridum faciam victorisque arma Quirini, 3.28 atque hic undantem bello magnumque fluentem 3.29 Nilum ac navali surgentis aere columnas.
3.30 Addam urbes Asiae domitas pulsumque Niphaten
3.31 fidentemque fuga Parthum versisque sagittis,
3.32 et duo rapta manu diverso ex hoste tropaea
3.33 bisque triumphatas utroque ab litore gentes.
3.34 Stabunt et Parii lapides, spirantia signa,
3.35 Assaraci proles demissaeque ab Iove gentis
3.36 nomina, Trosque parens et Troiae Cynthius auctor.
3.77 primus et ire viam et fluvios temptare minaces
3.259 durus amor? Nempe abruptis turbata procellis
3.262 aequora; nec miseri possunt revocare parentes

3.313 usum in castrorum et miseris velamina nautis.

3.343 hospitiis: tantum campi iacet. Omnia secum
3.344 armentarius Afer agit, tectumque laremque

3.347 iniusto sub fasce viam cum carpit et hosti
3.348 ante expectatum positis stat in agmine castris.
3.349 At non, qua Scythiae gentes Maeotiaque unda,
3.350 turbidus et torquens flaventis Hister harenas,
3.351 quaque redit medium Rhodope porrecta sub axem.
3.352 Illic clausa tenent stabulis armenta, neque ullae
3.353 aut herbae campo apparent aut arbore frondes;
3.354 sed iacet aggeribus niveis informis et alto
3.355 terra gelu late septemque adsurgit in ulnas.
3.356 Semper hiemps, semper spirantes frigora cauri.
3.357 Tum Sol pallentis haud umquam discutit umbras,
3.358 nec cum invectus equis altum petit aethera, nec cum
3.359 praecipitem Oceani rubro lavit aequore currum.
3.360 Concrescunt subitae currenti in flumine crustae
3.361 undaque iam tergo ferratos sustinet orbis,
3.362 puppibus illa prius, patulis nunc hospita plaustris;
3.363 aeraque dissiliunt vulgo vestesque rigescunt
3.364 indutae caeduntque securibus umida vina
3.365 et totae solidam in glaciem vertere lacunae
3.366 stiriaque impexis induruit horrida barbis.
3.367 Interea toto non setius aere ninguit:
3.368 intereunt pecudes, stant circumfusa pruinis
3.369 corpora magna boum, confertoque agmine cervi
3.370 torpent mole nova et summis vix cornibus extant.
3.371 Hos non immissis canibus, non cassibus ullis
3.372 puniceaeve agitant pavidos formidine pennae,
3.373 sed frustra oppositum trudentis pectore montem
3.374 comminus obtruncant ferro graviterque rudentis
3.375 caedunt et magno laeti clamore reportant.
3.376 Ipsi in defossis specubus secura sub alta
3.377 otia agunt terra congestaque robora totasque
3.378 advolvere focis ulmos ignique dedere.
3.379 Hic noctem ludo ducunt et pocula laeti
3.380 fermento atque acidis imitantur vitea sorbis.
3.381 Talis Hyperboreo septem subiecta trioni
3.382 gens effrena virum Rhiphaeo tunditur euro
3.383 et pecudum fulvis velatur corpora saetis.
3.478 Hic quondam morbo caeli miseranda coorta est 3.479 tempestas totoque autumni incanduit aestu 3.480 et genus omne neci pecudum dedit, omne ferarum, 3.481 corrupitque lacus, infecit pabula tabo. 3.482 Nec via mortis erat simplex, sed ubi ignea venis 3.483 omnibus acta sitis miseros adduxerat artus, 3.484 rursus abundabat fluidus liquor omniaque in se 3.485 ossa minutatim morbo collapsa trahebat. 3.486 Saepe in honore deum medio stans hostia ad aram 3.487 lanea dum nivea circumdatur infula vitta, 3.488 inter cunctantis cecidit moribunda ministros. 3.489 Aut si quam ferro mactaverat ante sacerdos 3.490 inde neque impositis ardent altaria fibris 3.491 nec responsa potest consultus reddere vates, 3.492 ac vix suppositi tinguntur sanguine cultri 3.493 summaque ieiuna sanie infuscatur harena. 3.494 Hinc laetis vituli volgo moriuntur in herbis 3.495 et dulcis animas plena ad praesepia reddunt; 3.496 hinc canibus blandis rabies venit et quatit aegros 3.497 tussis anhela sues ac faucibus angit obesis. 3.498 Labitur infelix studiorum atque immemor herbae 3.499 victor equus fontisque avertitur et pede terram 3.500 crebra ferit; demissae aures, incertus ibidem 3.501 sudor et ille quidem morituris frigidus, aret 3.502 pellis et ad tactum tractanti dura resistit. 3.503 Haec ante exitium primis dant signa diebus; 3.504 sin in processu coepit crudescere morbus, 3.505 tum vero ardentes oculi atque attractus ab alto 3.506 spiritus, interdum gemitu gravis, imaque longo 3.507 ilia singultu tendunt, it naribus ater 3.508 sanguis et obsessas fauces premit aspera lingua. 3.509 Profuit inserto latices infundere cornu 3.510 Lenaeos; ea visa salus morientibus una; 3.511 mox erat hoc ipsum exitio, furiisque refecti 3.512 ardebant ipsique suos iam morte sub aegra, 3.513 di meliora piis erroremque hostibus illum, 3.514 discissos nudis laniabant dentibus artus. 3.515 Ecce autem duro fumans sub vomere taurus 3.516 concidit et mixtum spumis vomit ore cruorem 3.517 extremosque ciet gemitus. It tristis arator 3.518 maerentem abiungens fraterna morte iuvencum, 3.519 atque opere in medio defixa relinquit aratra. 3.520 Non umbrae altorum nemorum, non mollia possunt 3.521 prata movere animum, non qui per saxa volutus 3.522 purior electro campum petit amnis; at ima 3.523 solvuntur latera atque oculos stupor urguet inertis 3.524 ad terramque fluit devexo pondere cervix. 3.525 Quid labor aut benefacta iuvant? Quid vomere terras 3.526 invertisse gravis? Atqui non Massica Bacchi 3.527 munera, non illis epulae nocuere repostae: 3.528 frondibus et victu pascuntur simplicis herbae, 3.529 pocula sunt fontes liquidi atque exercita cursu 3.530 flumina, nec somnos abrumpit cura salubris. 3.531 Tempore non alio dicunt regionibus illis 3.532 quaesitas ad sacra boves Iunonis et uris 3.533 imparibus ductos alta ad donaria currus. 3.534 Ergo aegre rastris terram rimantur et ipsis 3.535 unguibus infodiunt fruges montisque per altos 3.536 contenta cervice trahunt stridentia plaustra. 3.537 Non lupus insidias explorat ovilia circum 3.538 nec gregibus nocturnus obambulat; acrior illum 3.539 cura domat; timidi dammae cervique fugaces 3.540 nunc interque canes et circum tecta vagantur. 3.541 Iam maris immensi prolem et genus omne natantum 3.542 litore in extremo, ceu naufraga corpora, fluctus 3.543 proluit; insolitae fugiunt in flumina phocae. 3.544 Interit et curvis frustra defensa latebris 3.545 vipera et attoniti squamis adstantibus hydri. 3.546 Ipsis est aer avibus non aequus et illae 3.547 praecipites alta vitam sub nube relinquunt. 3.548 Praeterea iam nec mutari pabula refert 3.549 artes nocent quaesitaeque; cessere magistri 3.550 Phillyrides Chiron Amythaoniusque Melampus. 3.551 Saevit et in lucem Stygiis emissa tenebris 3.552 pallida Tisiphone Morbos agit ante Metumque, 3.553 inque dies avidum surgens caput altius effert: 3.554 Balatu pecorum et crebris mugitibus amnes 3.555 arentesque sot ripae collesque supini: 3.556 Iamque catervatim dat stragem atque aggerat ipsis 3.557 in stabulis turpi dilapsa cadavera tabo 3.558 donec humo tegere ac foveis abscondere discunt. 3.559 Nam neque erat coriis usus nec viscera quisquam 3.560 aut undis abolere potest aut vincere flamma; 3.561 ne tondere quidem morbo inluvieque peresa 3.562 vellera nec telas possunt attingere putris; 3.563 verum etiam invisos si quis temptarat amictus, 3.564 ardentes papulae atque immundus olentia sudor 3.565 membra sequebatur nec longo deinde moranti 3.566 tempore contactos artus sacer ignis edebat.
4.1 Protinus aerii mellis caelestia dona 4.2 exsequar: hanc etiam, Maecenas, adspice partem. 4.3 Admiranda tibi levium spectacula rerum 4.4 magimosque duces totiusque ordine gentis 4.5 mores et studia et populos et proelia dicam. 4.6 In tenui labor; at tenuis non gloria, si quem 4.7 numina laeva sinunt auditque vocatus Apollo. 4.8 Principio sedes apibus statioque petenda, 4.9 quo neque sit ventis aditus—nam pabula venti
4.10 ferre domum prohibent—neque oves haedique petulci
4.11 floribus insultent aut errans bucula campo
4.12 decutiat rorem et surgentes atterat herbas.
4.13 Absint et picti squalentia terga lacerti
4.14 pinguibus a stabulis meropesque aliaeque volucres
4.15 et manibus Procne pectus signata cruentis;
4.16 omnia nam late vastant ipsasque volantes
4.17 ore ferunt dulcem nidis immitibus escam.
4.18 At liquidi fontes et stagna virentia musco
4.19 adsint et tenuis fugiens per gramina rivus, 4.20 palmaque vestibulum aut ingens oleaster inumbret, 4.21 ut, cum prima novi ducent examina reges 4.22 vere suo ludetque favis emissa iuventus, 4.23 vicina invitet decedere ripa calori, 4.24 obviaque hospitiis teneat frondentibus arbos. 4.25 In medium, seu stabit iners seu profluet umor, 4.26 transversas salices et grandia conice saxa, 4.27 pontibus ut crebris possint consistere et alas 4.28 pandere ad aestivum solem, si forte morantes 4.29 sparserit aut praeceps Neptuno immerserit Eurus. 4.30 Haec circum casiae virides et olentia late 4.31 serpylla et graviter spirantis copia thymbrae 4.32 floreat inriguumque bibant violaria fontem. 4.33 Ipsa autem, seu corticibus tibi suta cavatis, 4.34 seu lento fuerint alvaria vimine texta, 4.35 angustos habeant aditus: nam frigore mella 4.36 cogit hiems, eademque calor liquefacta remittit. 4.37 Utraque vis apibus pariter metuenda; neque illae 4.38 nequiquam in tectis certatim tenuia cera 4.39 spiramenta linunt fucoque et floribus oras 4.40 explent collectumque haec ipsa ad munera gluten 4.41 et visco et Phrygiae servant pice lentius Idae. 4.42 Saepe etiam effossis, si vera est fama, latebris 4.43 sub terra fovere larem, penitusque repertae 4.44 pumicibusque cavis exesaeque arboris antro. 4.45 Tu tamen et levi rimosa cubilia limo 4.46 ungue fovens circum et raras superinice frondes. 4.47 Neu propius tectis taxum sine, neve rubentes 4.48 ure foco cancros, altae neu crede paludi, 4.49 aut ubi odor caeni gravis aut ubi concava pulsu 4.50 saxa sot vocisque offensa resultat imago.

4.116 Atque equidem, extremo ni iam sub fine laborum
4.117 vela traham et terris festinem advertere proram,

4.125 Namque sub Oebaliae memini me turribus arcis,
4.126 qua niger umectat flaventia culta Galaesus,
4.127 Corycium vidisse senem, cui pauca relicti
4.128 iugera ruris erant, nec fertilis illa iuvencis
4.129 nec pecori opportuna seges nec commoda Baccho.
4.130 Hic rarum tamen in dumis olus albaque circum
4.131 lilia verbenasque premens vescumque papaver
4.132 regum aequabat opes animis seraque revertens
4.133 nocte domum dapibus mensas onerabat inemptis.
4.134 Primus vere rosam atque autumno carpere poma,
4.135 et cum tristis hiems etiamnum frigore saxa
4.136 rumperet et glacie cursus frenaret aquarum,
4.137 ille comam mollis iam tondebat hyacinthi
4.138 aestatem increpitans seram Zephyrosque morantes.
4.139 Ergo apibus fetis idem atque examine multo
4.140 primus abundare et spumantia cogere pressis
4.141 mella favis; illi tiliae atque uberrima pinus,
4.142 quotque in flore novo pomis se fertilis arbos
4.143 induerat, totidem autumno matura tenebat.
4.144 Ille etiam seras in versum distulit ulmos
4.145 eduramque pirum et spinos iam pruna ferentes
4.146 iamque ministrantem platanum potantibus umbras.
4.147 Verum haec ipse equidem spatiis exclusus iniquis
4.148 praetereo atque aliis post me memoranda relinquo.
4.149 Nunc age, naturas apibus quas Iuppiter ipse
4.150 addidit, expediam, pro qua mercede canoros
4.151 Curetum sonitus crepitantiaque aera secutae
4.152 Dictaeo caeli regem pavere sub antro.

4.170 ac veluti lentis Cyclopes fulmina massis
4.171 cum properant, alii taurinis follibus auras
4.172 accipiunt redduntque, alii stridentia tingunt
4.173 aera lacu; gemit impositis incudibus Aetna;
4.174 illi inter sese magna vi bracchia tollunt
4.175 in numerum versantque tenaci forcipe ferrum:

4.197 Illum adeo placuisse apibus mirabere morem,
4.198 quod neque concubitu indulgent nec corpora segnes
4.205 tantus amor florum et generandi gloria mellis.
4.210 Praeterea regem non sic Aegyptus et ingens 4.211 Lydia nec populi Parthorum aut Medus Hydaspes 4.212 observant. Rege incolumi mens omnibus una est; 4.213 amisso rupere fidem constructaque mella 4.214 diripuere ipsae et crates solvere favorum.
4.228 Si quando sedem angustam servataque mella 4.229 thesauris relines, prius haustu sparsus aquarum 4.230 ora fove fumosque manu praetende sequaces. 4.231 Bis gravidos cogunt fetus, duo tempora messis, 4.232 Taygete simul os terris ostendit honestum 4.233 Pleas et Oceani spretos pede reppulit amnes, 4.234 aut eadem sidus fugiens ubi Piscis aquosi 4.235 tristior hibernas caelo descendit in undas. 4.236 Illis ira modum supra est, laesaeque venenum 4.237 morsibus inspirant et spicula caeca relinquunt 4.238 adfixae venis animasque in vulnere ponunt. 4.239 Sin duram metues hiemem parcesque futuro 4.240 contunsosque animos et res miserabere fractas, 4.241 at suffire thymo cerasque recidere ies 4.242 quis dubitet? nam saepe favos ignotus adedit 4.243 stellio et lucifugis congesta cubilia blattis 4.244 immunisque sedens aliena ad pabula fucus 4.245 aut asper crabro imparibus se immiscuit armis, 4.246 aut dirum tiniae genus, aut invisa Minervae 4.247 laxos in foribus suspendit aranea casses. 4.248 Quo magis exhaustae fuerint, hoc acrius omnes 4.249 incumbent generis lapsi sarcire ruinas 4.250 complebuntque foros et floribus horrea texent. 4.251 Si vero, quoniam casus apibus quoque nostros 4.252 vita tulit, tristi languebunt corpora morbo— 4.253 quod iam non dubiis poteris cognoscere signis: 4.254 continuo est aegris alius color, horrida vultum 4.255 deformat macies, tum corpora luce carentum 4.256 exportant tectis et tristia funera ducunt; 4.257 aut illae pedibus conexae ad limina pendent, 4.258 aut intus clausis cunctantur in aedibus, omnes 4.259 ignavaeque fame et contracto frigore pigrae. 4.260 Tum sonus auditur gravior, tractimque susurrant, 4.261 frigidus ut quondam silvis immurmurat Auster, 4.262 ut mare sollicitum stridit refluentibus undis, 4.263 aestuat ut clausis rapidus fornacibus ignis: 4.264 hic iam galbaneos suadebo incendere odores 4.265 mellaque harundineis inferre canalibus, ultro 4.266 hortantem et fessas ad pabula nota vocantem. 4.267 Proderit et tunsum gallae admiscere saporem 4.268 Arentesque rosas aut igni pinguia multo 4.269 defruta vel psithia passos de vite racemos 4.270 Cecropiumque thymum et grave olentia centaurea. 4.271 Est etiam flos in pratis, cui nomen amello 4.272 fecere agricolae, facilis quaerentibus herba; 4.273 namque uno ingentem tollit de caespite silvam, 4.274 aureus ipse, sed in foliis, quae plurima circum 4.275 funduntur, violae sublucet purpura nigrae; 4.276 saepe deum nexis ornatae torquibus arae 4.277 asper in ore sapor; tonsis in vallibus illum 4.278 pastores et curva legunt prope flumina Mellae. 4.279 Huius odorato radices incoque Baccho 4.280 pabulaque in foribus plenis adpone canistris.
4.294 omnis in hac certam regio iacit arte salutem. 4.295 Exiguus primum atque ipsos contractus in usus 4.296 eligitur locus; hunc angustique imbrice tecti 4.297 parietibusque premunt artis et quattuor addunt, 4.298 quattuor a ventis obliqua luce fenestras. 4.299 Tum vitulus bima curvans iam cornua fronte 4.300 quaeritur; huic geminae nares et spiritus oris 4.301 multa reluctanti obstruitur, plagisque perempto 4.302 tunsa per integram solvuntur viscera pellem. 4.303 Sic positum in clauso linquunt et ramea costis 4.304 subiciunt fragmenta, thymum casiasque recentes. 4.305 Hoc geritur Zephyris primum impellentibus undas, 4.306 ante novis rubeant quam prata coloribus, ante 4.307 garrula quam tignis nidum suspendat hirundo. 4.308 Interea teneris tepefactus in ossibus umor 4.309 aestuat et visenda modis animalia miris, 4.310 trunca pedum primo, mox et stridentia pennis, 4.311 miscentur tenuemque magis magis aera carpunt, 4.312 donec, ut aestivis effusus nubibus imber, 4.313 erupere aut ut nervo pulsante sagittae, 4.314 prima leves ineunt si quando proelia Parthi.
4.321 “Mater, Cyrene mater, quae gurgitis huius 4.322 ima tenes, quid me praeclara stirpe deorum, 4.323 si modo, quem perhibes, pater est Thymbraeus Apollo, 4.324 invisum fatis genuisti? aut quo tibi nostri 4.325 pulsus amor? quid me caelum sperare iubebas? 4.326 En etiam hunc ipsum vitae mortalis honorem, 4.327 quem mihi vix frugum et pecudum custodia sollers 4.328 omnia temptanti extuderat, te matre relinquo. 4.329 Quin age et ipsa manu felices erue silvas, 4.330 fer stabulis inimicum ignem atque interfice messes, 4.331 ure sata et validam in vites molire bipennem, 4.332 tanta meae si te ceperunt taedia laudis.”
4.345 Inter quas curam Clymene narrabat iem 4.346 Vulcani Martisque dolos et dulcia furta, 4.347 aque Chao densos divum numerabat amores 4.348 carmine quo captae dum fusis mollia pensa
4.389 et iuncto bipedum curru metitur equorum.
4.398 Nam sine vi non ulla dabit praecepta, neque illum 4.399 orando flectes; vim duram et vincula capto 4.400 tende; doli circum haec demum frangentur ies.
4.438 vix defessa senem passus componere membra 4.439 cum clamore ruit magno manicisque iacentem 4.440 occupat. Ille suae contra non immemor artis
4.443 Verum ubi nulla fugam reperit fallacia, victus
4.445 “Nam quis te, iuvenum confidentissime, nostras
4.450 Tantum effatus. Ad haec vates vi denique multa 4.451 ardentes oculos intorsit lumine glauco 4.452 et graviter frendens sic fatis ora resolvit. 4.453 “Non te nullius exercent numinis irae; 4.454 magna luis commissa: tibi has miserabilis Orpheus 4.455 haudquaquam ob meritum poenas, ni fata resistant, 4.456 suscitat et rapta graviter pro coniuge saevit.
4.469 ingressus manesque adiit regemque tremendum 4.470 nesciaque humanis precibus mansuescere corda.
4.489 ignoscenda quidem, scirent si ignoscere manes.
4.491 immemor heu! victusque animi respexit. Ibi omnis 4.492 effusus labor atque immitis rupta tyranni
4.494 Illa, “Quis et me,” inquit, “miseram et te perdidit, Orpheu, 4.495 quis tantus furor? En iterum crudelia retro
4.504 Quid faceret? Quo se rapta bis coniuge ferret?
4.511 qualis populea maerens philomela sub umbra 4.512 amissos queritur fetus, quos durus arator 4.513 observans nido implumes detraxit; at illa 4.514 flet noctem ramoque sedens miserabile carmen 4.515 integrat et maestis late loca questibus implet.
4.517 Solus Hyperboreas glacies Tanaimque nivalem 4.518 arvaque Rhipaeis numquam viduata pruinis 4.519 lustrabat raptam Eurydicen atque inrita Ditis 4.520 dona querens; spretae Ciconum quo munere matres
4.526 “ah miseram Eurydicen!” anima fugiente vocabat:
4.532 Haec omnis morbi causa; hinc miserabile Nymphae,
4.538 Quattuor eximios praestanti corpore tauros, 4.539 qui tibi nunc viridis depascunt summa Lycaei, 4.540 delige et intacta totidem cervice iuvencas. 4.541 Quattuor his aras alta ad delubra dearum 4.542 constitue et sacrum iugulis demitte cruorem, 4.543 corporaque ipsa boum frondoso desere luco. 4.544 Post, ubi nona suos Aurora ostenderit ortus, 4.545 inferias Orphei Lethaea papavera mittes 4.546 et nigram mactabis ovem lucumque revises: 4.547 placatam Eurydicen vitula venerabere caesa.” 4.548 Haud mora; continuo matris praecepta facessit; 4.549 ad delubra venit, monstratas excitat aras, 4.550 quattuor eximios praestanti corpore tauros 4.551 ducit et intacta totidem cervice iuvencas. 4.552 Post, ubi nona suos Aurora induxerat ortus, 4.553 inferias Orphei mittit lucumque revisit. 4.554 Hic vero subitum ac dictu mirabile monstrum 4.555 adspiciunt, liquefacta boum per viscera toto 4.556 stridere apes utero et ruptis effervere costis, 4.557 immensasque trahi nubes, iamque arbore summa 4.558 confluere et lentis uvam demittere ramis. 4.559 Haec super arvorum cultu pecorumque canebam 4.560 et super arboribus, Caesar dum magnus ad altum 4.561 fulminat Euphraten bello victorque volentes 4.562 per populos dat iura viamque adfectat Olympo. 4.563 Illo Vergilium me tempore dulcis alebat 4.564 Parthenope studiis florentem ignobilis oti, 4.565 carmina qui lusi pastorum audaxque iuventa, 4.566 Tityre, te patulae cecini sub tegmine fagi.' ' None		sup>
1.1 What makes the cornfield smile; beneath what star 1.2 Maecenas, it is meet to turn the sod 1.3 Or marry elm with vine; how tend the steer; 1.4 What pains for cattle-keeping, or what proof 1.5 of patient trial serves for thrifty bees;— 1.6 Such are my themes. O universal light 1.7 Most glorious! ye that lead the gliding year 1.8 Along the sky, Liber and Ceres mild, 1.9 If by your bounty holpen earth once changed
1.10 Chaonian acorn for the plump wheat-ear,
1.11 And mingled with the grape, your new-found gift,
1.12 The draughts of Achelous; and ye Faun
1.13 To rustics ever kind, come foot it, Faun
1.14 And Dryad-maids together; your gifts I sing.
1.15 And thou, for whose delight the war-horse first' "
1.16 Sprang from earth's womb at thy great trident's stroke," 1.17 Neptune; and haunter of the groves, for whom
1.18 Three hundred snow-white heifers browse the brakes,
1.19 The fertile brakes of 1.20 Thy native forest and Lycean lawns, 1.21 Pan, shepherd-god, forsaking, as the love 1.22 of thine own Maenalus constrains thee, hear 1.23 And help, O lord of 1.24 Minerva, from whose hand the olive sprung; 1.25 And boy-discoverer of the curved plough; 1.26 And, bearing a young cypress root-uptorn, 1.27 Silvanus, and Gods all and Goddesses, 1.28 Who make the fields your care, both ye who nurse 1.29 The tender unsown increase, and from heaven' "1.30 Shed on man's sowing the riches of your rain:" '1.31 And thou, even thou, of whom we know not yet 1.32 What mansion of the skies shall hold thee soon,' "1.33 Whether to watch o'er cities be thy will," '1.34 Great Caesar, and to take the earth in charge, 1.35 That so the mighty world may welcome thee 1.36 Lord of her increase, master of her times,' "1.37 Binding thy mother's myrtle round thy brow," "1.38 Or as the boundless ocean's God thou come," '1.39 Sole dread of seamen, till far 1.40 Before thee, and Tethys win thee to her son 1.41 With all her waves for dower; or as a star 1.42 Lend thy fresh beams our lagging months to cheer,' "
1.50 Elysium's fields, and Proserpine not heed" "1.51 Her mother's voice entreating to return—" '1.52 Vouchsafe a prosperous voyage, and smile on thi' "
1.63 Ay, that's the land whose boundless harvest-crop" "

1.104 oft, too, 'twill boot to fire the naked fields," 1.105 And the light stubble burn with crackling flames;' "

1.118 Hales o'er them; from the far Olympian height" 1.119 Him golden Ceres not in vain regards;
1.120 And he, who having ploughed the fallow plain
1.121 And heaved its furrowy ridges, turns once more
1.122 Cross-wise his shattering share, with stroke on stroke
1.123 The earth assails, and makes the field his thrall.
1.124 Pray for wet summers and for winters fine,' "
1.125 Ye husbandmen; in winter's dust the crop" 1.126 Exceedingly rejoice, the field hath joy;
1.127 No tilth makes
1.128 Nor Gargarus his own harvests so admire.
1.129 Why tell of him, who, having launched his seed,
1.130 Sets on for close encounter, and rakes smooth
1.131 The dry dust hillocks, then on the tender corn
1.132 Lets in the flood, whose waters follow fain;
1.133 And when the parched field quivers, and all the blade
1.134 Are dying, from the brow of its hill-bed,
1.135 See! see! he lures the runnel; down it falls,' "
1.136 Waking hoarse murmurs o'er the polished stones," 1.137 And with its bubblings slakes the thirsty fields?
1.138 Or why of him, who lest the heavy ear' "
1.139 O'erweigh the stalk, while yet in tender blade" "
1.140 Feeds down the crop's luxuriance, when its growth" 1.141 First tops the furrows? Why of him who drain' "
1.142 The marsh-land's gathered ooze through soaking sand," 1.143 Chiefly what time in treacherous moons a stream
1.144 Goes out in spate, and with its coat of slime
1.145 Holds all the country, whence the hollow dyke
1.146 Sweat steaming vapour?
1.147 But no whit the more
1.148 For all expedients tried and travail borne

1.150 Do greedy goose and Strymon-haunting crane' "
1.151 And succory's bitter fibres cease to harm," 1.152 Or shade not injure. The great Sire himself
1.153 No easy road to husbandry assigned,
1.154 And first was he by human skill to rouse
1.155 The slumbering glebe, whetting the minds of men
1.156 With care on care, nor suffering realm of hi
1.157 In drowsy sloth to stagnate. Before Jove
1.158 Fields knew no taming hand of husbandmen;
1.159 To mark the plain or mete with boundary-line—
1.160 Even this was impious; for the common stock

1.176 And hem with hounds the mighty forest-glades.
1.177 Soon one with hand-net scourges the broad stream,
1.178 Probing its depths, one drags his dripping toil' "
1.179 Along the main; then iron's unbending might," 1.180 And shrieking saw-blade,—for the men of old
1.181 With wedges wont to cleave the splintering log;—
1.182 Then divers arts arose; toil conquered all,' "
1.183 Remorseless toil, and poverty's shrewd push" 1.184 In times of hardship. Ceres was the first
1.185 Set mortals on with tools to turn the sod,' "
1.186 When now the awful groves 'gan fail to bear" "

1.197 Prune with thy hook the dark field's matted shade," 1.198 Pray down the showers, all vainly thou shalt eye,' "
1.199 Alack! thy neighbour's heaped-up harvest-mow," '1.200 And in the greenwood from a shaken oak 1.201 Seek solace for thine hunger. 1.202 Now to tell' "1.203 The sturdy rustics' weapons, what they are," 1.237 Fearful of coming age and penury.
1.273 Thee, too, Lucerne, the crumbling furrows then' "1.274 Receive, and millet's annual care returns," '1.275 What time the white bull with his gilded horn
1.324 Hence, too, not idly do we watch the stars— 1.325 Their rising and their setting-and the year, 1.326 Four varying seasons to one law conformed.' "1.327 If chilly showers e'er shut the farmer's door," "
1.463 oft, too, when wind is toward, the stars thou'lt see" '1.464 From heaven shoot headlong, and through murky night 1.465 Long trails of fire white-glistening in their wake, 1.466 Or light chaff flit in air with fallen leaves,
1.486 Round Asian meads within thy fresher-pools,
1.490 Into the billows, for sheer idle joy
1.493 Stalks on the dry sand mateless and alone.' "1.494 Nor e'en the maids, that card their nightly task," '1.495 Know not the storm-sign, when in blazing crock 1.496 They see the lamp-oil sputtering with a growth 1.497 of mouldy snuff-clots. 1.498 So too, after rain,

1.500 And learn by tokens sure, for then nor dimmed' "
1.501 Appear the stars' keen edges, nor the moon" "
1.502 As borrowing of her brother's beams to rise,"
1.505 Do halcyons dear to Thetis ope their wings,
1.506 Nor filthy swine take thought to toss on high
1.507 With scattering snout the straw-wisps. But the cloud
1.508 Seek more the vales, and rest upon the plain,
1.509 And from the roof-top the night-owl for naught' "1.510 Watching the sunset plies her 'lated song." '1.511 Distinct in clearest air is Nisus seen 1.512 Towering, and Scylla for the purple lock 1.513 Pays dear; for whereso, as she flies, her wing 1.514 The light air winnow, lo! fierce, implacable,
2.11 In the new must with me.
2.23 Deemed by the Greeks of old. With some sprouts forth 2.24 A forest of dense suckers from the root,
2.60 Were mine, a voice of iron; be thou at hand, 2.61 Skirt but the nearer coast-line; see the shore 2.62 Is in our grasp; not now with feigned song
2.109 To heaven upshot with teeming boughs, the tree

2.114 Fat olives, orchades, and radii

2.116 Apples and the forests of Alcinous;
2.117 Nor from like cuttings are Crustumian pear
2.118 And Syrian, and the heavy hand-fillers.
2.119 Not the same vintage from our trees hangs down, 2.120 Which 2.121 Vines Thasian are there, Mareotids white, 2.122 These apt for richer soils, for lighter those: 2.123 Psithian for raisin-wine more useful, thin 2.124 Lageos, that one day will try the feet 2.125 And tie the tongue: purples and early-ripes, 2.126 And how, O Rhaetian, shall I hymn thy praise? 2.127 Yet cope not therefore with Falernian bins. 2.128 Vines Aminaean too, best-bodied wine, 2.129 To which the Tmolian bows him, ay, and king 2.130 Phanaeus too, and, lesser of that name, 2.131 Argitis, wherewith not a grape can vie 2.132 For gush of wine-juice or for length of years. 2.133 Nor thee must I pass over, vine of 2.134 Welcomed by gods and at the second board, 2.135 Nor thee, Bumastus, with plump clusters swollen. 2.136 But lo! how many kinds, and what their names, 2.137 There is no telling, nor doth it boot to tell; 2.138 Who lists to know it, he too would list to learn 2.139 How many sand-grains are by Zephyr tossed 2.140 On 2.141 With fury on the ships, how many wave 2.142 Come rolling shoreward from the Ionian sea. 2.143 Not that all soils can all things bear alike. 2.144 Willows by water-courses have their birth, 2.145 Alders in miry fens; on rocky height 2.146 The barren mountain-ashes; on the shore 2.147 Myrtles throng gayest; Bacchus, lastly, love' "2.148 The bare hillside, and yews the north wind's chill." '2.149 Mark too the earth by outland tillers tamed, 2.150 And Eastern homes of Arabs, and tattooed 2.151 Geloni; to all trees their native land 2.152 Allotted are; no clime but 2.153 Black ebony; the branch of frankincense 2.154 Is 2.155 of balsams oozing from the perfumed wood, 2.156 Or berries of acanthus ever green? 2.157 of Aethiop forests hoar with downy wool, 2.158 Or how the Seres comb from off the leave 2.159 Their silky fleece? of groves which 2.161 Where not an arrow-shot can cleave the air 2.162 Above their tree-tops? yet no laggards they, 2.163 When girded with the quiver! Media yield 2.164 The bitter juices and slow-lingering taste 2.165 of the blest citron-fruit, than which no aid 2.166 Comes timelier, when fierce step-dames drug the cup 2.167 With simples mixed and spells of baneful power, 2.168 To drive the deadly poison from the limbs.' "2.169 Large the tree's self in semblance like a bay," '2.170 And, showered it not a different scent abroad, 2.171 A bay it had been; for no wind of heaven 2.172 Its foliage falls; the flower, none faster, clings; 2.173 With it the Medes for sweetness lave the lips, 2.174 And ease the panting breathlessness of age. 2.175 But no, not Mede-land with its wealth of woods, 2.176 Nor Ganges fair, and Hermus thick with gold,
2.207 Or sing her harbours, and the barrier cast 2.208 Athwart the Lucrine, and how ocean chafe 2.209 With mighty bellowings, where the Julian wave 2.210 Echoes the thunder of his rout, and through 2.211 Avernian inlets pours the Tuscan tide?
2.278 Drinks moisture up and casts it forth at will,
2.323 A glance will serve to warn thee which is black, 2.324 Or what the hue of any. But hard it i 2.325 To track the signs of that pernicious cold: 2.326 Pines only, noxious yews, and ivies dark 2.327 At times reveal its traces. 2.328 All these rule 2.329 Regarding, let your land, ay, long before, 2.330 Scorch to the quick, and into trenches carve 2.331 The mighty mountains, and their upturned clod 2.332 Bare to the north wind, ere thou plant therein' "2.333 The vine's prolific kindred. Fields whose soil" '2.334 Is crumbling are the best: winds look to that,' "2.335 And bitter hoar-frosts, and the delver's toil" '2.336 Untiring, as he stirs the loosened glebe. 2.337 But those, whose vigilance no care escapes, 2.338 Search for a kindred site, where first to rear 2.339 A nursery for the trees, and eke whereto 2.340 Soon to translate them, lest the sudden shock 2.341 From their new mother the young plants estrange. 2.342 Nay, even the quarter of the sky they brand 2.343 Upon the bark, that each may be restored, 2.344 As erst it stood, here bore the southern heats, 2.345 Here turned its shoulder to the northern pole;
2.370 The tree that props it, aesculus in chief,' "
2.386 A spark hath fallen, that, 'neath the unctuous rind" 2.394 Down on the forest, and a driving wind
2.438 Take heed to hide them, and dig in withal 2.439 Rough shells or porous stone, for therebetween
2.458 Forbear their frailty, and while yet the bough 2.459 Shoots joyfully toward heaven, with loosened rein 2.460 Launched on the void, assail it not as yet 2.461 With keen-edged sickle, but let the leaves alone 2.462 Be culled with clip of fingers here and there. 2.463 But when they clasp the elms with sturdy trunk 2.464 Erect, then strip the leaves off, prune the boughs; 2.465 Sooner they shrink from steel, but then put forth 2.466 The arm of power, and stem the branchy tide. 2.467 Hedges too must be woven and all beast
2.472 Besport them, sheep and heifers glut their greed. 2.473 Nor cold by hoar-frost curdled, nor the prone 2.474 Dead weight of summer upon the parched crags, 2.475 So scathe it, as the flocks with venom-bite 2.476 of their hard tooth, whose gnawing scars the stem. 2.477 For no offence but this to Bacchus bleed 2.478 The goat at every altar, and old play 2.479 Upon the stage find entrance; therefore too 2.480 The sons of Theseus through the country-side— 2.481 Hamlet and crossway—set the prize of wit, 2.482 And on the smooth sward over oiled skin 2.483 Dance in their tipsy frolic. Furthermore
2.486 Grim masks of hollowed bark assume, invoke 2.487 Thee with glad hymns, O Bacchus, and to thee 2.488 Hang puppet-faces on tall pines to swing. 2.489 Hence every vineyard teems with mellowing fruit,' "2.490 Till hollow vale o'erflows, and gorge profound," "
2.496 Whose entrails rich on hazel-spits we'll roast." 2.498 Hath needs beyond exhausting; the whole soil 2.499 Thrice, four times, yearly must be cleft, the sod
2.503 As on its own track rolls the circling year. 2.504 Soon as the vine her lingering leaves hath shed, 2.505 And the chill north wind from the forests shook 2.506 Their coronal, even then the careful swain 2.507 Looks keenly forward to the coming year,' "2.508 With Saturn's curved fang pursues and prune" '2.509 The vine forlorn, and lops it into shape. 2.510 Be first to dig the ground up, first to clear 2.511 And burn the refuse-branches, first to house 2.512 Again your vine-poles, last to gather fruit. 2.513 Twice doth the thickening shade beset the vine,' "2.514 Twice weeds with stifling briers o'ergrow the crop;" '2.515 And each a toilsome labour. Do thou praise 2.516 Broad acres, farm but few. Rough twigs beside
2.524 Still set thee trembling for the ripened grapes.
2.527 When once they have gripped the soil, and borne the breeze. 2.528 Earth of herself, with hooked fang laid bare, 2.529 Yields moisture for the plants, and heavy fruit,' "2.530 The ploughshare aiding; therewithal thou'lt rear" "2.531 The olive's fatness well-beloved of Peace." '2.532 Apples, moreover, soon as first they feel 2.533 Their stems wax lusty, and have found their strength, 2.534 To heaven climb swiftly, self-impelled, nor crave 2.535 Our succour. All the grove meanwhile no le 2.536 With fruit is swelling, and the wild haunts of bird 2.537 Blush with their blood-red berries. Cytisu 2.538 Is good to browse on, the tall forest yield 2.539 Pine-torches, and the nightly fires are fed 2.540 And shoot forth radiance. And shall men be loath
3.1 Thee too, great Pales, will I hymn, and thee,
3.3 You, woods and waves Lycaean. All themes beside, 3.4 Which else had charmed the vacant mind with song, 3.5 Are now waxed common. of harsh Eurystheus who 3.6 The story knows not, or that praiseless king 3.7 Busiris, and his altars? or by whom 3.8 Hath not the tale been told of Hylas young, 3.9 Latonian Delos and Hippodame,
3.10 And Pelops for his ivory shoulder famed,
3.11 Keen charioteer? Needs must a path be tried,
3.12 By which I too may lift me from the dust,
3.13 And float triumphant through the mouths of men.
3.14 Yea, I shall be the first, so life endure,
3.15 To lead the Muses with me, as I pa
3.16 To mine own country from the Aonian height;
3.17 I,
3.18 of Idumaea, and raise a marble shrine
3.19 On thy green plain fast by the water-side, 3.20 Where Mincius winds more vast in lazy coils, 3.21 And rims his margent with the tender reed.' "3.22 Amid my shrine shall Caesar's godhead dwell." '3.23 To him will I, as victor, bravely dight 3.24 In Tyrian purple, drive along the bank 3.25 A hundred four-horse cars. All 3.27 On foot shall strive, or with the raw-hide glove; 3.28 Whilst I, my head with stripped green olive crowned,' "3.29 Will offer gifts. Even 'tis present joy" 3.30 To lead the high processions to the fane,
3.31 And view the victims felled; or how the scene
3.32 Sunders with shifted face, and
3.33 Inwoven thereon with those proud curtains rise.
3.34 of gold and massive ivory on the door' "
3.35 I'll trace the battle of the Gangarides," "
3.36 And our Quirinus' conquering arms, and there" "
3.77 The age for Hymen's rites, Lucina's pangs," "
3.259 Ay, therefore 'tis they banish bulls afar" 3.262 Or else in plenteous stalls pen fast at home.

3.313 Hardens each wallowing shoulder to the wound.

3.343 By shepherds truly named hippomanes,
3.344 Hippomanes, fell stepdames oft have culled,

3.347 As point to point our charmed round we trace.
3.348 Enough of herds. This second task remains,
3.349 The wool-clad flocks and shaggy goats to treat.
3.350 Here lies a labour; hence for glory look,
3.351 Brave husbandmen. Nor doubtfully know
3.352 How hard it is for words to triumph here,
3.353 And shed their lustre on a theme so slight:
3.354 But I am caught by ravishing desire
3.355 Above the lone Parnassian steep; I love
3.356 To walk the heights, from whence no earlier track' "
3.357 Slopes gently downward to Castalia's spring." 3.358 Now, awful Pales, strike a louder tone.
3.359 First, for the sheep soft pencotes I decree' "
3.360 To browse in, till green summer's swift return;" 3.361 And that the hard earth under them with straw
3.362 And handfuls of the fern be littered deep,
3.363 Lest chill of ice such tender cattle harm
3.364 With scab and loathly foot-rot. Passing thence
3.365 I bid the goats with arbute-leaves be stored,
3.366 And served with fresh spring-water, and their pen
3.367 Turned southward from the blast, to face the sun' "
3.368 of winter, when Aquarius' icy beam" 3.369 Now sinks in showers upon the parting year.
3.370 These too no lightlier our protection claim,' "
3.371 Nor prove of poorer service, howsoe'er" 3.372 Milesian fleeces dipped in Tyrian red
3.373 Repay the barterer; these with offspring teem
3.374 More numerous; these yield plenteous store of milk:
3.375 The more each dry-wrung udder froths the pail,
3.376 More copious soon the teat-pressed torrents flow.' "
3.377 Ay, and on Cinyps' bank the he-goats too" 3.378 Their beards and grizzled chins and bristling hair
3.379 Let clip for camp-use, or as rugs to wrap
3.380 Seafaring wretches. But they browse the wood
3.381 And summits of Lycaeus, and rough briers,
3.382 And brakes that love the highland: of themselve
3.383 Right heedfully the she-goats homeward troop
3.478 Many there be who from their mothers keep 3.479 The new-born kids, and straightway bind their mouth 3.480 With iron-tipped muzzles. What they milk at dawn, 3.481 Or in the daylight hours, at night they press; 3.482 What darkling or at sunset, this ere morn 3.483 They bear away in baskets—for to town 3.484 The shepherd hies him—or with dash of salt 3.485 Just sprinkle, and lay by for winter use. 3.486 Nor be thy dogs last cared for; but alike 3.487 Swift Spartan hounds and fierce Molossian feed 3.488 On fattening whey. Never, with these to watch, 3.489 Dread nightly thief afold and ravening wolves, 3.490 Or Spanish desperadoes in the rear. 3.491 And oft the shy wild asses thou wilt chase, 3.492 With hounds, too, hunt the hare, with hounds the doe; 3.493 oft from his woodland wallowing-den uprouse 3.494 The boar, and scare him with their baying, and drive,' "3.495 And o'er the mountains urge into the toil" '3.496 Some antlered monster to their chiming cry. 3.497 Learn also scented cedar-wood to burn 3.498 Within the stalls, and snakes of noxious smell 3.499 With fumes of galbanum to drive away. 3.500 oft under long-neglected cribs, or lurk 3.501 A viper ill to handle, that hath fled 3.502 The light in terror, or some snake, that wont' "3.503 'Neath shade and sheltering roof to creep, and shower" '3.504 Its bane among the cattle, hugs the ground, 3.505 Fell scourge of kine. Shepherd, seize stakes, seize stones! 3.506 And as he rears defiance, and puffs out 3.507 A hissing throat, down with him! see how low 3.508 That cowering crest is vailed in flight, the while, 3.509 His midmost coils and final sweep of tail 3.510 Relaxing, the last fold drags lingering spires. 3.511 Then that vile worm that in Calabrian glade 3.512 Uprears his breast, and wreathes a scaly back, 3.513 His length of belly pied with mighty spots— 3.514 While from their founts gush any streams, while yet 3.515 With showers of Spring and rainy south-winds earth 3.516 Is moistened, lo! he haunts the pools, and here 3.517 Housed in the banks, with fish and chattering frog 3.518 Crams the black void of his insatiate maw. 3.519 Soon as the fens are parched, and earth with heat 3.520 Is gaping, forth he darts into the dry, 3.521 Rolls eyes of fire and rages through the fields, 3.522 Furious from thirst and by the drought dismayed. 3.523 Me list not then beneath the open heaven 3.524 To snatch soft slumber, nor on forest-ridge 3.525 Lie stretched along the grass, when, slipped his slough, 3.526 To glittering youth transformed he winds his spires, 3.527 And eggs or younglings leaving in his lair, 3.528 Towers sunward, lightening with three-forked tongue. 3.529 of sickness, too, the causes and the sign' "3.530 I'll teach thee. Loathly scab assails the sheep," '3.531 When chilly showers have probed them to the quick, 3.532 And winter stark with hoar-frost, or when sweat 3.533 Unpurged cleaves to them after shearing done, 3.534 And rough thorns rend their bodies. Hence it i 3.535 Shepherds their whole flock steep in running streams, 3.536 While, plunged beneath the flood, with drenched fell, 3.537 The ram, launched free, goes drifting down the tide.' "3.538 Else, having shorn, they smear their bodies o'er" '3.539 With acrid oil-lees, and mix silver-scum 3.540 And native sulphur and Idaean pitch, 3.541 Wax mollified with ointment, and therewith 3.542 Sea-leek, strong hellebores, bitumen black.' "3.543 Yet ne'er doth kindlier fortune crown his toil," '3.544 Than if with blade of iron a man dare lance' "3.545 The ulcer's mouth ope: for the taint is fed" '3.546 And quickened by confinement; while the swain 3.547 His hand of healing from the wound withholds, 3.548 Or sits for happier signs imploring heaven.' "3.549 Aye, and when inward to the bleater's bone" '3.550 The pain hath sunk and rages, and their limb' "3.551 By thirsty fever are consumed, 'tis good" '3.552 To draw the enkindled heat therefrom, and pierce 3.553 Within the hoof-clefts a blood-bounding vein. 3.554 of tribes Bisaltic such the wonted use, 3.555 And keen Gelonian, when to 3.556 He flies, or Getic desert, and quaffs milk 3.557 With horse-blood curdled. Seest one far afield' "3.558 oft to the shade's mild covert win, or pull" '3.559 The grass tops listlessly, or hindmost lag, 3.560 Or, browsing, cast her down amid the plain, 3.561 At night retire belated and alone; 3.562 With quick knife check the mischief, ere it creep 3.563 With dire contagion through the unwary herd. 3.564 Less thick and fast the whirlwind scours the main 3.565 With tempest in its wake, than swarm the plague 3.566 of cattle; nor seize they single lives alone,
4.1 of air-born honey, gift of heaven, I now 4.2 Take up the tale. Upon this theme no le 4.3 Look thou, Maecenas, with indulgent eye. 4.4 A marvellous display of puny powers,' "4.5 High-hearted chiefs, a nation's history," '4.6 Its traits, its bent, its battles and its clans, 4.7 All, each, shall pass before you, while I sing.' "4.8 Slight though the poet's theme, not slight the praise," '4.9 So frown not heaven, and Phoebus hear his call.
4.10 First find your bees a settled sure abode,
4.11 Where neither winds can enter (winds blow back
4.12 The foragers with food returning home)
4.13 Nor sheep and butting kids tread down the flowers,
4.14 Nor heifer wandering wide upon the plain
4.15 Dash off the dew, and bruise the springing blades.
4.16 Let the gay lizard too keep far aloof
4.17 His scale-clad body from their honied stalls,
4.18 And the bee-eater, and what birds beside,
4.19 And Procne smirched with blood upon the breast 4.20 From her own murderous hands. For these roam wide 4.21 Wasting all substance, or the bees themselve 4.22 Strike flying, and in their beaks bear home, to glut 4.23 Those savage nestlings with the dainty prey. 4.24 But let clear springs and moss-green pools be near, 4.25 And through the grass a streamlet hurrying run,' "4.26 Some palm-tree o'er the porch extend its shade," '4.27 Or huge-grown oleaster, that in Spring, 4.28 Their own sweet Spring-tide, when the new-made chief 4.29 Lead forth the young swarms, and, escaped their comb, 4.30 The colony comes forth to sport and play, 4.31 The neighbouring bank may lure them from the heat, 4.32 Or bough befriend with hospitable shade.' "4.33 O'er the mid-waters, whether swift or still," '4.34 Cast willow-branches and big stones enow, 4.35 Bridge after bridge, where they may footing find 4.36 And spread their wide wings to the summer sun, 4.37 If haply Eurus, swooping as they pause, 4.38 Have dashed with spray or plunged them in the deep. 4.39 And let green cassias and far-scented thymes, 4.40 And savory with its heavy-laden breath 4.41 Bloom round about, and violet-beds hard by 4.42 Sip sweetness from the fertilizing springs.' "4.43 For the hive's self, or stitched of hollow bark," '4.44 Or from tough osier woven, let the door' "4.45 Be strait of entrance; for stiff winter's cold" '4.46 Congeals the honey, and heat resolves and thaws, 4.47 To bees alike disastrous; not for naught 4.48 So haste they to cement the tiny pore 4.49 That pierce their walls, and fill the crevice 4.50 With pollen from the flowers, and glean and keep

4.116 of peerless front and lit with flashing scales;
4.117 That other, from neglect and squalor foul,

4.125 Symmetric: this the likelier breed; from these,
4.126 When heaven brings round the season, thou shalt strain
4.127 Sweet honey, nor yet so sweet as passing clear,' "
4.128 And mellowing on the tongue the wine-god's fire." 4.129 But when the swarms fly aimlessly abroad,
4.130 Disport themselves in heaven and spurn their cells,
4.131 Leaving the hive unwarmed, from such vain play
4.132 Must you refrain their volatile desires,' "
4.133 Nor hard the task: tear off the monarchs' wings;" 4.134 While these prove loiterers, none beside will dare
4.135 Mount heaven, or pluck the standards from the camp.
4.136 Let gardens with the breath of saffron flower
4.137 Allure them, and the lord of
4.138 Priapus, wielder of the willow-scythe,
4.139 Safe in his keeping hold from birds and thieves.
4.140 And let the man to whom such cares are dear
4.141 Himself bring thyme and pine-trees from the heights,
4.142 And strew them in broad belts about their home;
4.143 No hand but his the blistering task should ply,
4.144 Plant the young slips, or shed the genial showers.
4.145 And I myself, were I not even now' "
4.146 Furling my sails, and, nigh the journey's end," "
4.147 Eager to turn my vessel's prow to shore," 4.148 Perchance would sing what careful husbandry
4.149 Makes the trim garden smile; of
4.150 Whose roses bloom and fade and bloom again;
4.151 How endives glory in the streams they drink,
4.152 And green banks in their parsley, and how the gourd

4.170 With unbought plenty heaped his board on high.
4.171 He was the first to cull the rose in spring,
4.172 He the ripe fruits in autumn; and ere yet
4.173 Winter had ceased in sullen ire to rive
4.174 The rocks with frost, and with her icy bit
4.175 Curb in the running waters, there was he

4.197 Community of offspring, and they house
4.198 Together in one city, and beneath
4.205 By settled order ply their tasks afield;
4.210 Others the while lead forth the full-grown young,' "4.211 Their country's hope, and others press and pack" '4.212 The thrice repured honey, and stretch their cell 4.213 To bursting with the clear-strained nectar sweet. 4.214 Some, too, the wardship of the gates befalls,
4.228 Not otherwise, to measure small with great, 4.229 The love of getting planted in their breast' "4.230 Goads on the bees, that haunt old Cecrops' heights," '4.231 Each in his sphere to labour. The old have charge 4.232 To keep the town, and build the walled combs, 4.233 And mould the cunning chambers; but the youth, 4.234 Their tired legs packed with thyme, come labouring home 4.235 Belated, for afar they range to feed 4.236 On arbutes and the grey-green willow-leaves, 4.237 And cassia and the crocus blushing red, 4.238 Glue-yielding limes, and hyacinths dusky-eyed. 4.239 One hour for rest have all, and one for toil: 4.240 With dawn they hurry from the gates—no room 4.241 For loiterers there: and once again, when even 4.242 Now bids them quit their pasturing on the plain, 4.243 Then homeward make they, then refresh their strength: 4.244 A hum arises: hark! they buzz and buzz 4.245 About the doors and threshold; till at length 4.246 Safe laid to rest they hush them for the night, 4.247 And welcome slumber laps their weary limbs. 4.248 But from the homestead not too far they fare, 4.249 When showers hang like to fall, nor, east winds nigh,' "4.250 Confide in heaven, but 'neath the city wall" '4.251 Safe-circling fetch them water, or essay 4.252 Brief out-goings, and oft weigh-up tiny stones, 4.253 As light craft ballast in the tossing tide, 4.254 Wherewith they poise them through the cloudy vast. 4.255 This law of life, too, by the bees obeyed, 4.256 Will move thy wonder, that nor sex with sex 4.257 Yoke they in marriage, nor yield their limbs to love, 4.258 Nor know the pangs of labour, but alone 4.259 From leaves and honied herbs, the mothers, each, 4.260 Gather their offspring in their mouths, alone 4.261 Supply new kings and pigmy commonwealth, 4.262 And their old court and waxen realm repair. 4.263 oft, too, while wandering, against jagged stone' "4.264 Their wings they fray, and 'neath the burden yield" '4.265 Their liberal lives: so deep their love of flowers,' "4.266 So glorious deem they honey's proud acquist." '4.267 Therefore, though each a life of narrow span,' "4.268 Ne'er stretched to summers more than seven, befalls," '4.269 Yet deathless doth the race endure, and still 4.270 Perennial stands the fortune of their line, 4.271 From grandsire unto grandsire backward told. 4.272 Moreover, not 4.273 of boundless 4.274 Nor Median Hydaspes, to their king 4.275 Do such obeisance: lives the king unscathed, 4.276 One will inspires the million: is he dead, 4.277 Snapt is the bond of fealty; they themselve 4.278 Ravage their toil-wrought honey, and rend amain' "4.279 Their own comb's waxen trellis. He is the lord" '4.280 of all their labour; him with awful eye
4.294 Find place: but, each into his starry rank, 4.295 Alive they soar, and mount the heights of heaven. 4.296 If now their narrow home thou wouldst unseal, 4.297 And broach the treasures of the honey-house, 4.298 With draught of water first toment thy lips, 4.299 And spread before thee fumes of trailing smoke. 4.300 Twice is the teeming produce gathered in, 4.301 Twofold their time of harvest year by year, 4.302 Once when Taygete the Pleiad uplift 4.303 Her comely forehead for the earth to see, 4.304 With foot of scorn spurning the ocean-streams, 4.305 Once when in gloom she flies the watery Fish, 4.306 And dips from heaven into the wintry wave. 4.307 Unbounded then their wrath; if hurt, they breathe 4.308 Venom into their bite, cleave to the vein 4.309 And let the sting lie buried, and leave their live 4.310 Behind them in the wound. But if you dread 4.311 Too rigorous a winter, and would fain 4.312 Temper the coming time, and their bruised heart 4.313 And broken estate to pity move thy soul, 4.314 Yet who would fear to fumigate with thyme,' "
4.321 Or spider, victim of Minerva's spite," '4.322 Athwart the doorway hangs her swaying net. 4.323 The more impoverished they, the keenlier all 4.324 To mend the fallen fortunes of their race 4.325 Will nerve them, fill the cells up, tier on tier, 4.326 And weave their granaries from the rifled flowers. 4.327 Now, seeing that life doth even to bee-folk bring 4.328 Our human chances, if in dire disease' "4.329 Their bodies' strength should languish—which anon" '4.330 By no uncertain tokens may be told— 4.331 Forthwith the sick change hue; grim leanness mar 4.332 Their visage; then from out the cells they bear
4.345 To taste the well-known food; and it shall boot 4.346 To mix therewith the savour bruised from gall, 4.347 And rose-leaves dried, or must to thickness boiled 4.348 By a fierce fire, or juice of raisin-grape
4.389 And shut the doors, and leave him there to lie.
4.398 Swarm there and buzz, a marvel to behold; 4.399 And more and more the fleeting breeze they take, 4.400 Till, like a shower that pours from summer-clouds,
4.438 Both zoned with gold and girt with dappled fell, 4.439 Ephyre and Opis, and from Asian mead 4.440 Deiopea, and, bow at length laid by,' "
4.443 of Vulcan's idle vigilance and the stealth" 4.445 Counted the jostling love-joys of the Gods.
4.450 Amazement held them all; but Arethuse 4.451 Before the rest put forth her auburn head, 4.452 Peering above the wave-top, and from far 4.453 Exclaimed, “Cyrene, sister, not for naught' "4.454 Scared by a groan so deep, behold! 'tis he," "4.455 Even Aristaeus, thy heart's fondest care," '4.456 Here by the brink of the Peneian sire
4.469 And echoing groves, he went, and, stunned by that 4.470 Stupendous whirl of waters, separate saw
4.489 “Pour we to Ocean.” Ocean, sire of all,
4.491 The hundred forests and the hundred streams;' "4.492 Thrice Vesta's fire with nectar clear she dashed," 4.494 Armed with which omen she essayed to speak:' "4.495 “In Neptune's gulf Carpathian dwells a seer," "
4.504 And loathly sea-calves 'neath the surge he feeds." 4.511 His wiles will break and spend themselves in vain. 4.512 I, when the sun has lit his noontide fires, 4.513 When the blades thirst, and cattle love the shade,' "4.514 Myself will guide thee to the old man's haunt," '4.515 Whither he hies him weary from the waves,
4.517 But when thou hast gripped him fast with hand and gyve, 4.518 Then divers forms and bestial semblance 4.519 Shall mock thy grasp; for sudden he will change 4.520 To bristly boar, fell tigress, dragon scaled,
4.526 More straitlier clench the clinging bands, until
4.532 Breathed effluence sweet, and a lithe vigour leapt' "
4.538 Behind a rock's huge barrier, Proteus hides." "4.539 Here in close covert out of the sun's eye" '4.540 The youth she places, and herself the while 4.541 Swathed in a shadowy mist stands far aloof. 4.542 And now the ravening dog-star that burns up 4.543 The thirsty Indians blazed in heaven; his course 4.544 The fiery sun had half devoured: the blade 4.545 Were parched, and the void streams with droughty jaw 4.546 Baked to their mud-beds by the scorching ray, 4.547 When Proteus seeking his accustomed cave 4.548 Strode from the billows: round him frolicking 4.549 The watery folk that people the waste sea 4.550 Sprinkled the bitter brine-dew far and wide. 4.551 Along the shore in scattered groups to feed 4.552 The sea-calves stretch them: while the seer himself, 4.553 Like herdsman on the hills when evening bid 4.554 The steers from pasture to their stall repair,' "4.555 And the lambs' bleating whets the listening wolves," '4.556 Sits midmost on the rock and tells his tale. 4.557 But Aristaeus, the foe within his clutch, 4.558 Scarce suffering him compose his aged limbs, 4.559 With a great cry leapt on him, and ere he rose 4.560 Forestalled him with the fetters; he nathless, 4.561 All unforgetful of his ancient craft, 4.562 Transforms himself to every wondrous thing, 4.563 Fire and a fearful beast, and flowing stream. 4.564 But when no trickery found a path for flight, 4.565 Baffled at length, to his own shape returned, 4.566 With human lips he spake, “Who bade thee, then,' ' None
108. None, None, nan
 Tagged with subjects: • Golden Age • Iron Age • Silver Age

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 47, 120, 122, 123, 131, 134, 156, 160, 165; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 47, 120, 122, 123, 131, 134, 156, 160, 165
109. None, None, nan
 Tagged with subjects: • age • retirement age • senators absences,, respect for age

 Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38, 83; Talbert (1984), The Senate of Imperial Rome, 153
110. None, None, nan
 Tagged with subjects: • Age/Era, Third • Paradise, Humanity’s maturation in

 Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 110; Stuckenbruck (2007), 1 Enoch 91-108, 432
111. None, None, nan
 Tagged with subjects: • old age • old age frailty • old age, care in

 Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 79; Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 13, 117
112. None, None, nan
 Tagged with subjects: • Age, childhood, child • Age, infancy, infant • age of marriage, and interpretation of census data • old age, care in

 Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 78, 80; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 45; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 241
113. None, None, nan
 Tagged with subjects: • age at marriage, soldiers’, motives • old age, care in • soldiers’ unions age at “marriage” • soldiers’ unions age at “marriage”, and endogamy

 Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 80; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 184, 224



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